Generation-work: OR A Brief and Seasonable Word, offered to the view and consideration of the Saints and People of God in this Generation, relating to the work of the present Age, or Generation we live in.  
Wherein is showed, 

I. What Generation-work is, and how it differs from other works.  
II. That Saints in the several Generations they have lived in, have had the proper and peculiar works of their Generations.  
III. That it is a thing of very great concernment for a Saint to aeternal to, and be industrious in, the work of his Generation.  
IU. Wherein doth the work of the present Generation lie.  
V How each one in particular may find out that part or parcel of it, that is properly his work in his Generation.  
VI How Generation-work may be so carried on, as that God may be served in the Generation.    
The first part.  
By John Tillinghast, an unworthy Minister of the Gospel, at Trunch in Norfolk.  Gen. 6.9. Noah was a just man, and perfect in his Generations, and Noah walked with God. 
LONDON, Printed by R. Ibbitson for L●vewell Chapman at the Crown in Popes-head-Alley, 1655.   

To the Supreme Authority the Parliament of the Commonwealth of England.  
Right Honourable,  
AS the Lord Jehovah when he first chose Israel to be a peculiar people to himself, out of all the Nations of the world, did give unto them righteous Judges, Moses, Joshua Gideon, Samson, Samuel, etc. such as were after his own heart, and of his own raising up: So is it his promise to his people in the last days (before the dross of Zion shall be taken away, and her tin purged, and she called the City of righteousness, the faithful City) that he will restore their Judges as AT THE FIRST, and their Counsellors as AT THE BEGINNING, Isa. 1.25, 26.  
How high the faith and expectations of God's people of late years have been, as to the accomplishment of these things, is known to many, and what uncessant prayers have been put up to the Throne of Grace, for the same, is best known to the Lord. That you are raised up this day, to be the repairers of our breaches, and the restorers of paths to dwell in, is (we hope) the long expected, and much looked for fruit of this our faith and prayer; which as it doth cause rejoicing within many hearts, so hath it fixed the eyes of most upon you to observe what great thing that is which God by you is about to do for his poor people.  
Not to teach you (Right Honourable) what is your work, but to declare what that is which the Lord in the age we live in is about to do, and expects his people should eye and follow him in, is the design of this little Treatise, which although it had its conception some months since, and was then designed for other hands, yet could it not be brought forth until this day, in which it casts itself into yours, not so much seeking protection (for what is truth will stand of itself, and what is not shall fall, though by men protected) as that it might hereby become the more serviceable to that great interest it pleads for, in doing of which, the Author hath obtained whatsoever is herein his end, desire, or joy.  
And now (Right Honourable) God having raised you up, and put into your hands so great an opportunity, let not the same be lost for want of any improvement which may be made thereof; this is your day to honour God, and serve your Generation; let this day slip, and it may be hereafter when you would do the thing, you shall not have a day to do it. Men, wise men, good men, have fallen before you, by putting off, and neglecting the work of their Generation take Feed lest ye also fall through the same example of neglect; THE MORE EMINENT GOD'S HAND HATH APPEARED IN RAISING OF YOU, THE MORE NAKED AND REMARKABLE WILL IT BEE IN THROWING OF YOU DOWN, IN CASE YOU FAIL HIM, AS OTHERS BEFORE YOU HAVE DONE. But I am persuaded better things of you (Right Honourable) and things that accompany diligence, though I am bold thus to speak: for surely the Lord, who in an extraordinary way hath brought you together, hath some work more than ordinary to do by you; wherein if you shall observe, making it your business to follow him, ●●ing justly, relieving the oppressed, helping the fatherless; ●eading the cause of the Widow, and walking humbly before him, though the Nations may rush against, you, as the rushing of many waters, yet the Lord will rebuke them, and you shall be as a burdensome stone to all your Enemies round about, who shall weary themselves with you, though all the people of the earth should be gathered together against you; for behold the day is coming, in which the hand of the Lord shall be known towards his people, and his indignation towards his Enemies, which when you shall see, your hearts shall rejoice, and your bones shall flourish like an herb, and your tongue shall speak and say, Lo this is our God, we have waited for him, we will be glad and rejoice in his Salvation: and when the light of this day is come, and the glory of the Lord shall be risen upon you, it shall then never repent you, that you have put your hands (though with your lives in them to the work of Christ, but whatsoever you have herein done or suffered, shall now be your glory, joy, and Crown of rejoicing, which that you may at this day from Christ obtain, and in the mean time be faithful in his work, he shall continue to pray for, who is  
Your Honours humble and unworthy Servant, John Tillinghast. July 8. 1653.   

To the Saints and people of God in England (Children of the same Father, Members of the same Body, partakers of the same Spirit, having the same hope) Grace and Peace be multiplied.  
DEarly beloved in the Lord, It is not many years since that this poor Nation, and you in the same, did sigh and groan by re●son of that bondage, both Civil and Spiritual, which we were in to the will, of tyrann call unjust oppressors, and the superstitious innovations, and injunctions of Antichristian Taskmasters. What your fears and prayers, yea resolutions to do for God, in case of deliverance, were at this time, the casting your eye a few years back again, & taking a view of the state of things without, according as the wheel did then move, and the frame and carriage of your souls within under all, will better remember you of, than I can tell you. How suitable the spirits and actings of many of you who in this day were God's remembrancers, and Zions mourners, have since the time God hath cast off the heavy yoke, and broken the bonds of our oppressing persecutors, been to your past prayers and resolutions, I fear (and yet I hope) when the violence of your distemper shall be over, and you so far recovered as to weigh things in the balances of righteousness, love, and impartiality, not so much others, as yourselves will discern, and first condemn. Jerusalem of old expected and waited for the coming of their Messia●, or Christ their King, yet no sooner news abroad of his being born into the world but upon the account of a mere worldly interest (viz. fear of tumults and commotions which might hereupon arise betwixt Herod the usurper, and this King, to the imbroiling of them in wars who now were in quiet, enjoying their wealth in peace) they are troubled at it, Matth. 2.3. I wish a worldly interest may have no such effect now, as to beget trouble in the spirits of any, at the coming forth of that mercy, which time was, they both prayed and waited for. Surely as it savours of great ingratitude towards our most gracious Father to call mercies given in as an answer of former prayers by the name of Judgements, so also of no less sloth and negligence, when the glorious arm of God hath been made bare in working wonders for his people, for them to sit still, doing little or nothing for him. That nothing done of late years comes as an answer of these prayers put up whilst we were in the house of bondage, none of you will or can deny: If any thing else be wrought which then we prayed not for, it is either a superabounding of mercy, beyond what then we were able to ask or think, or a trial of our faith; If a superabounding of mercy, shall we quarrel with God and one another for that? and if a trial of our faith, shall we think that strange which hath been the ordinary way of God's dispensations towards his in all ages, when he gives forth mercy, then to try their faith, and like a company of sullen Children shall we wrangle with our Father, and in a humersom fit throw away our bread, because the crust is on it? O let it not be told in Neighbour Nations that the God of England hath been so kind to his people; and Saints in England so unkind to their Father, and one unto another.  
Why (O ye Saints) should you not all in this day go hand in hand about your Father's work? What hinders (unless the corruption of your hearts) your being as active for the Lord, and as holy as you will? Why should the great work of the Generation (wherein the cause and honour of your Father and Redeemer is so deeply engaged) be at a stand, whilst each of you are driving on particular designs, parties and interests? It is from you alone that God expects this service; it is work the world cannot do, nor will God own them in the doing of it; he calls for this from the hands of you his household Servants; neglect it, and he can raise up others, even out of holes and corners, which shall do the work, when you shall be thrown by. When the Jews (once the visible people of God) neglected Generation-work, God threw them by, and brought in the Gentiles; if Gentile-Churches now grafted in prove fruitless in this work, God may cut them off, and graft in the Jews again. If those that are visibly the children of Abraham put off God's work, God can of stones (great and hard hearted sinners) ra●se up children to Abraham, which shall do the same When the learned and righteous Scriles and Pharisees will not own Christ, he can raise up poor illiterate Fishermen, yea, Publicans (the worst of sinners) sitting at the receipt of custom, for to do the thing. If Jerusalem the chief City will not furnish Christ with instruments to carry his work on by, he can find men for the same (where they were least expected) in the dark waste car●ers of Galilee, and the little hole of Bethsaida, Joh. 1.44. Christ is never at a loss for instruments, when he hath work to do; That any of you are employed, it is more his free grace towards you, than from any need that he hath of you, he is not beholding to you for doing his work, but 'tis you are beholding to him that he will honour you in it. O therefore Saints awake, awake, put on your beautiful Garments, shake yourselves from your dust, the Sun of righteousness is rising upon you, the whole earth gins to be enlightened with his glory, it is now high time to rouse up your spirits, awake out of sleep, to be up and doing. Christ your Captain General is abroad in the field upon his march, in the way to his Kingdom, he will make no halts, if you sleep, loiter, straggle or sit still, you will be left behind, and lose the sight of your Leader; he will bear no delays, if you will not now come and kiss him, subject yourselves to him, he will make a riddance of you, and throw you by, as he goes up to his Kingdom. The times of former neglect God winked at, but now he calls upon all that make mention of his Name, not to sit still, not to keep silence, nor give him rest, till he establish, and till he make Jerusalem a praise in the earth. That you may do this work, and the same in your hands may prosper I shall (as an additional word unto the last general Head in the following Discourse) leave with you these few particulars.  
1 Endeavour union with yourselves. Divisions will obstruct the work, Union will further it. The great work in the Apostles time never went on so gloriously and successfully as when the number of those that believed were of one heart, and of one soul.  
2 Strive after purity. The seven Angels that go out of the Temple with the seven Vials, their clothing is pure and white linen, Rev. 15.6.  
3 Desire God to lay you in with principles suitable to his work, neither below it, nor above it. As a man's principles are, so will his actions be, principle being the rule of action. Some men's principles are above generation-work, these vilify and trample it as a low and carnal thing, and instead of laying themselves out therein, they slumber and sleep, doing nothing at all. Others principles are below the work, and instead of acting in it, they are offended at it. He whose principles are above the work will not do it, for the thing is low and base in his eyes; and he whose principles are below the work (in case they continue so to be) shall not do it, for this is an evident sign that God will lay him by; it being the way of God when he will use a man in a work, to give him principles as high as that work, and when he will lay a man by, to blind him first to that work, in which he will lay him by.  
4 Carry a meek spirit along with you in the work. When Christ road as King into Jerusalem, he road meek, meek; those that would accompany Christ to his Kingdom, must be of that spirit their King is of. Moses never failed but once in the work of his Generation, and it was then when he lost his meek spirit, Num. 20.10. Eapounded, Psa 106.32. They angered him at the waters of strife, so that it went ill with Moses for their sakes. But for what reason? see v. 33. because they provoked his spirit, so that he spoke unadvisedly with his lips. God is oft times in the small and still voice, when neither in the Whirlwind, nor the Earthquake, nor the fire, 1 King. 19.11, 13.  
5 And lastly, Be much in praises. Praises in the last times shall have the same efficaey and effect that prayer in former times hath had. In Rev 15. Whilst the Saints who have gotten the victory over the Beast, and over his image, and over his mark, and over the number of his name, are standing on the Sea of glass, with the Harps of God, and singing the song of Moses, and of the Lamb, v. 2, 3, 4. The seven Angels with the seven Vials full of the wrath of God to be poured out upon the heads of the enemies of the Church, issue out of the Temple, v. 5, 6, 7. And in Rev. 19.1, 3. it is observable, the final ruin of Babylon comes in as an effect of the frequent praises of Saints; in v. 1. They sing Hallelujahs— I heard a voice of much people in heaven saying, Hallelujah— and v. 3. Again they said Allelujah, and what followed? her smoke risen up for ever and ever.  
These few particulars coming to my mind whilst this Epistle was drawing up, I thought good in this place to insert. I shall no longer detain thee (Spiritual Friend and Reader) from the thing itself, which trears of that great work which the eyes and hearts of not a few of God's people at this day are fised upon, and taken up with, in reading of which, if thou shalt receive any light, or reap any spiritual benefit, give all the praise to the Lord, and pray for him, who is  
A Companion in the tribulation, and Kingdom, and patience of Jesus Christ, J. T.   

A brief and Seasonable Word, humbly offered to the View and Consideration of the Saints and People of God in this Generation.  
Especially to those in whose hands for the present the Work lies, relating to the Work of the present Age or Generation we live in.  Act. 13.36. For David, after he had served his own Generation, by the will of God fell on sleep. 
THis Chapter for the greatest part contains a rehearsal of that divine and heavenly Sermon preached by Paul at Antioch. The Subject-matter of his Discourse is Jesus Christ, the particulars insisted on, are his Death and Resurrection, the two main Pillars of Christian Religion, the two chief Heads, or Common-places, to which Paul reduceth his whole Gospel, 1 Cor. 15.3, 4.  
His scope in treating of these being to convince the Jews (who were in expectation of the Messiah or Christ) That the Messiah was already come, dead and risen again, and that this Jesus whom he preached unto them was he, and also to persuade all sorts of men, whether Jews or Gentiles, who expected Salvation, to look for it no where else but only from this Jesus who was dead for sins, and raised again for the justification of sinners.  
And it seems this was the Apostles ordinary way, and method of preaching, not only ●●e, but every where else, especially when he met with any Jews, as appears, Act. 17.2, 3.  
The words read are brought in ●nder the last of these, viz. The Doctrine of the Resurrection, as the Apostle was proving and clearing that, for having evidenced Christ's Resurrection from the testimony of many who were Eye-witnesses of the same, who had both seen him, and conversed with him after he was risen, vers. 31. He for the further confirmation thereof, makes use of that notable testimony of the Prophet David, Psal. 16.10. who seeing beforehand the Resurrection of Christ, spoke thereof on this wise, Thou shalt not suffer thine holy One to see corruption: Which words, saith the Apostle, could not be understood of David, for they do no way agree to him, who fell on sleep, was laid unto his Fathers, and saw corruption, but they do most fitly agree to this Jesus, who was dead, and by the power of God in three days raised again, and so saw no corruption, and therefore must needs be understood of him, and by them his Resurrection was Prophetically pointed out many hundreds of years before the time.  
And it seems that this Argument drawn from the words of David to prove the Resurrection of Christ, was of no little force; For not only Paul the Apostle of the Gentiles, but Peter also, the great Apostle of the Circumcision, makes use of it to the same end and purpose that Paul do●h here, Act. 2.25, 26, 27 etc.  
The words themselves that I have pitched upon, are not any part of the Apostles Argument or proof, but somewhat worthy observation. David, brought in by the way (as it were in a Parenthe is) whilst the Apostle was following up of his main Argument, which was, how that David fell on sleep, was laid to his Fathers, and saw corruption, and that therefore this Prophecy of not seeing corruption could not be meant of David himself, but must relate to Christ, plainly importing his Resurrection.  
But now there was something Antecedent to David's falling asleep, very admirable and remarkable in him, which the Apostle will by no means let slip, but sets it before all, as a thing worthy their imitation, which is, how that David before he fell on sleep served his own Generation by the will of God. For David after he had served his own Generation by the will of God fell on sleep.  
I shall first Paraphrase upon the words, and then come to my Observations from them.  
Served his Generation (i.e.) did the work of his Generation; What was the work of his Generation David applied himself unto? he was not an Idler, a Sluggard in his Generation. Timothy served with Paul in the Gospel, Phil. 2.22. (i.e.) did the work of the Gospel together with Paul.  
His own Generation, not another Generation; every Generation (as I shall show anon) hath its proper and peculiar Work. Now David made it his business to find out and attend unto that Work which did properly belong to his Generation.  
By the will of God. These words take in the ground or rise of David's obedience, the matter and manner of it. The ground or rise was God's will; God willed David to do the work of his Generation, and because God willed him, he did it; he served the will of God in serving his Generation, and therefore served his Generation, because it was the will of God. The mattor of David's obedience was not humane inventions, or men's traditions, but such things only, as God did will, and call him to do in his Generation. The manner of David's obedience was not in what way he listed, or in humane prudence judged best, but in such a way as was most consonant to Gods will revealed to him; as he did not of his own head frame the matter, so did he not determine of the way or manner, but in both did set before him the will of God, and act according to that will.  
Not to grasp together all that lies in these words, my aim being only at this, viz.  
Doct. That it is an especial duty lying upon the Saints, to attend unto, and be active in the work or works of their Generation.  
God's famous Worthies who have gone before us (whereof David here is instance) have done thus, whose examples (though not in every thing, yet) in these things are rules to us, and therefore we should do it; yea, it's the will of God, this David here grounds his obedience upon, which Will makes it as well our duty as his, and therefore we ought to do it.  
In the carrying on of this, I shall show,  
1 What Generation-work is, and how the same differs from other works.  
2 That Saints in the several Generations they have lived in, have ever had the proper and peculiar works of their Generations.  
3 That it is a thing of very great concernment for a Saint to attend to, and be industrious in the work of his Generation.  
4 Wherein doth the work of the present Generation lie.  
5 How each one in particular may find out that part or parcel of it that is properly his work in his Generation.  
6 And lastly, How Generation-work may be carried on so, as that God may be served in the Generation.  
First. What Generation-work is, and how different from other works.  
Ans. Generation-work is that work, or those works which the way or manner of God's dispensations in the age a Saint lives in, calls him unto.  
When either the condition of the Church or people of God, or the transactions of God in the Age we live in, or the light of that Age calls us to some special employment, we may look upon that Work to be the Work of the Generation.  
So that in the Work of our Generation, although the matter of the work be no other, than what the word hath laid down, and is commanded in the general, yet the call to the Work takes its principal rise from the way or manner of God's dispensations in, or unto that Age.  
Hence the Work of the Generation differs from that Work which lies upon a Saint to perform, as he is a Saint, for those Works are not limited to any one Generation, but are common to all; what I stand bound to do as I am a Saint, I am alike obliged to do in that respect, in whatsoever Age or Generation I live; but now the work of my Generation, I stand bound to that by virtue of God's dispensations towards the Age I live in; in such manner, as that thing which now is my work living in this Age, did I live in another Age, wherein the dispensations of God were after another manner, would not be my work, but another thing would be my work.  
Hence likewise the work out Generation is different from the works of our Callings, Staetion, relation, or present condition, for every of these bring their several works, but these properly as they are such (i.e.) Works or Duties flowing from my Calling, Station, in the world, Relation, or present condition, are not the work of my Generation.  
Though here I grant it, that the work of a Saints Generation, may fall in with the works forementioned, either those which lie upon him as a Saint, or those which are the proper works of his Calling, Station, Relation, or present condition, (i.e.) the work of a Saints Generation, and these, may be one and the same in Substance, though two in divers respects, as I shall make out to you.  
1 For common Duties which lie upon a Saint, as a Saint. A Saint may have some duties lying upon him as he is such a one, binding all Saints in all Ages, all the world over, which yet in some times may be the very work of the Generation.  
As for example. Believing is a work which lies upon a Saint as a Saint; A man as he is a Saint is always, in whatsoever Age or Generation he lives in, bound to believe, and have confidence in the promise and power of God; but it may so fall out, that the dispensations of God towards his people may be such, as that believing, which is an especial duty lying upon Saints in all Generations, may be the great work God calls unto in that Age or Generation a Saint lives in. So it was in the time of Moses, and therefore (as I conceive) did God so severely punish the unbeleef of that Age, because this their fin was not only a neglect of a great and common duty, but a neglecting the very work of their Generation.  
Again, Prayer is a duty, which lies upon a Saint as a Saint, no praying man, no Saint; for Saints have their denomination from calling upon the Name of the Lord, 1 Cor. 1.2. But now Prayer, a duty so general, and common to all Generations, may be, as the case may fall out, one special work of that Age or Generation a Saint lives in. And so (I take it) it was in daniel's time, when Israel's feturn from Babylon was approaching, and therefore Daniel is so stirred up to pray, and his Prayer made so wellpleasing unto God, because he did not the thing only as a common duty, but as the work of his Generation.  
And on the contrary, upon the same ground we are now speaking of, God doth (as I conceive) forbidden Jeremy to pray for the people of that time, because Prayer though as a common duty it remained, yet did it then cease as any part of the work of the Generation.  
2 A Saint may have some duty lying upon him by virtue of his Calling, which may also be the very work of his Generation.  
As for example; Suppose a godly man be constituted a General, or an Vnder-Officer in an Army, raised against some great and professed enemies of Jesus Christ, at such a time as by God's appointment, the ruin of these his enemies draws near; for him to fight for, and under those, in their defence who have given this power and command to him, is the very work of his Calling, that which his place enjoins him unto; but now considering the cause he is engaged in, which is the pulling down of some potent enemies of Jesus Christ, which God in, or about that Age be lives in, hath determined to ruin; So his fight is not only the work of his Calling, but the very work of his Generation also.  
Again, put case a man is a Minister, the making known the truths of God to others is the work of his Calling, in doing whereof he doth no more than what his Calling requires of him, but now as such a one studies and concrives, making it his design, scope and aim, not only to speak truths (which another man by being conscientious in his Calling may do) but to speak truths, and truths in such a manner, as is most suitable unto, and may through the blessing of God most conduce to the good and benefit of souls in those times and places he lives in, so he doth the work of his Generation.  
And as a Soldier in the field may do the work of his calling by being faithful unto, and valiant for those who intrust him, and (yet the work of his calling and Generation being mixed) not eye all this while the work of his Generation. So may a Minister in the Pulpit do the work of his calling by preaching truth sound and powerfully, and yet (not having respect to what truths the present Age, and the necessity of his hearers do in a more especial manner rather than others, call for the opening and applying of) he may miss the work of his Generation.  
3 A Saint by virtue of his station and relation may have some duty lying upon him, which may be the work of his generation, and yet the work of his station and relation.  
As for instance, A godly man is a Minister of a Family, for him now according to his ability, to teach, instruct, and principle his Wife, Children and Servants, and to govern in his Family, is the duty of his station, or the place God hath set him in, and the duty of his relation also, as he is a Husband, Father, Master, and when he doth this, he doth no other thing than what the station God hath set him in, and the bond of relation binds him to perform: Bu● now when he doth so govern in his Family, and so instruct and principle those under him, and in relation to him, as that both himself and his may acknowledge, and in some measure answer the call of God's present dispensations towards the age he lives in, whether to suffer, if the dispensation call for that, or to be serviceable in any active way, to some special cause of God on foot in that age, he doth the work of his Generation; though his activity lie within the bounds of his family, yet so long as what he acts tends to bring himself and his, as much as may be, to answer the present dispensations of God, he doth the work of his Generation.  
4 A Saint by virtue of the present condition he may be in, may stand obliged to some duty, which yet may be the work of his Generation as well as of his condition.  
As to exercise faith and patience under sufferings for Christ, is the work of a suffering condition; but now if my sufferings fall out in such an age wherein the Church of God in general lies under persecution, than the exercise of faith and patience under the Cross, is not only the work of my condition, but the very work of my Generation, that which the dispensations of God in the age I live in, calls for at my hands.  
By what hath been said, we see that such a case may be that in the substance of the work, that work which lies upon a Saint as a Saint, and which is the work of his calling, station, relation, and condition, may be the same with the work of his Generation; and yet in divers respects there may be such a vast difference, that one man doing the same work, shall do more than that which lies upon him, and every one else as Saints, or which his calling, station, relation, or condition calls for, and another in doing the very same work, shall do all this as well and better than he, and the work of his Generation also.  
From what hath been spoken as touching this, the final conclusion is, that the work of our generation is not any work distinct in substance from all other works (for were it sout would be a thing more easy to find it out than indeed it is) but the difference lies in considering the same work in divers respects, 'tis not diversity of work, so much as diversity of respect in working that makes the difference.  
Secondly, The next thing to be opened is, That the Saints in their several Generations, have had, and still have their proper and peculiar works. My meaning is, That there is some work, which is more properly the work of Saints living in one generation, than it is of Saints living in another. Saints of this Generation have some works which Saints of former Generations had not; and Saints of former Generations had some works, which Saints of this Generation have not.  
For the making out of this, I shall draw a line through the several Generations that Saints from the beginning have lived in, and take a view of Saints, and of their work or works, each of them in their several Generations.  
To begin with Noah (for I cannot point out all Generations from Adam downwards, but such only upon which some remarkable actions of eminent Saints dwelling in those Generations are fixed, thereby making them memorable to after times) he besides all his other works had the proper work of his Generation, which was to build an Ark for the preservation of his house, and the creatures from the flood and universal deluge; by which he preached a real Sermon for one hundred and twenty years to the Old World, all the while the Ark was a preparing, and by which the Apostle saith, Heb. 11.7. He condemned the world, (i.e.) the persons of that Generation, and this work it was a work distinct from the work of all other Generations.  
Next to him Abraham had the proper work of his Generation, which was, to go forth of his Country, and from his Father's house, unto a Land which God should show him, and there to follow God from one place to another, believing that one day his seed should en●oy that Land that now he was a stranger in; but in the mean time to dwell in Tents with Isaac and Jacob, heirs with him of the same promise. This was not the work of after Generations, yet was it the work of his and their Generations.  
After him Mose and Aaron and other faithful ones in their days, had the proper work of their Generation, which was to look up to God, and trust him for meat, and drink, and raiment, and preservation in a barren wilderness where none of these things were to be had, and where they lay open to cruel enemies on every side, to the malice of cruel embittered enemies. To trust God in such an extraordinary way was not the work of after Generations, which yet was the special work of this Generation.  
Come to David's time, he also had the proper work of his Generation, wherein (as our Text witnesseth) he served God, which was to cut down God's enemies round about, and thereby to make room and provision for the house of God, which was to be built at Jerusalem, here was his distinctive work.  
Next after him comes Solomon, whose distinct work was, to build the Temple of God, which his Father David had made room and provision for.  
To pass over the works of many following Generations, let us come to Jeremiah's time, had not God's people in that age the proper work of their Genenation? which was willingly to put their necks under, and quietly submit unto the yoke of the King of Babylon, giving themselves up unto captivity until seventy years should be accomplished. God did not give any such positive commands unto other Generations.  
After this in Ezra's, Nehemiah's, and daniel's time, these Worthies, and the Saints of that age had the proper work of their Generation, which was, to go forth of Babylon, and rebuild the Temple of God at Jerusalem, which Nabuchadnezzar had destroyed.  
Thus all along in the times of the Old Testament, God's Church and people in their several Generations have had their several works.  
Let us look to the New Testament which dawned in John the Baptist, had not John the proper work of his Generation? which was, to be the Forerunner and Harbinger of the Messiah, to declare to the Nation of the Jews that the Messiah whom they expected and waited for, was now approaching, and that the glorious Kingdom of God, in the pure administration of the Gospel was at hand, and that therefore it did behoove every one now to have their eyes and hearts turned from Moses towards him, and his administration, which was now approaching,  
After him the Apostles in their time had the proper work of their Generation; which was, to go forth and publish the glad tidings of salvation, which before were cooped up within the narrow compass of Judea, to all the world, beginning at Jerusalem, to gather Saints together, so fast as they were converted, into Churches, and to appoint over these Pastors and Teachers, and also to give Rules and Directions for the right ordering and governing of the Churches unto the end of the world.  
Let us come to the Saints of following Generations, had not they likewise their proper works? which was in some to bear witness before the wicked world, and the Heathen Tyrants and Infidels of those ages wherein they lived, to the truth of that Doctrine they had received from the Apostles before them, by sealing the same with their blood, and willingly giving themselves up (as sheep to the slaughter) to the cruelties, tortures, massacres of the Paganish world, in bearing testimony to the truth of Jesus.  
Afterwards the work of the next Generation, was to bear witness by writing, preaching, and all sound Doctrine, against the damnable Heresies of Arrius and his complices, and others, which through that little tranquillity which the Church enjoyed under Constantine crept in, and overspread the Christian world.  
In after ages for some hundreds of years together, the work of Saints in their Generation was to bear witness by speaking and suffering unto the truth and worship of Jesus, against the pernicious errors, and false worship of Antichrist, and the boundless and swelling pride, and pomp of that man of sin.  
In Generations since, the work hath been to recover the truth and worship of Christ, which was well nigh buried under Antichrists reign, to its ancient purity, lustre, and beauty; And so Luther, and the Saints and Worthies of his Generation, as their principal work, did recover out of the jaws of the Beast, the precious truths of Christ's Priestly Office, the glorious Doctrine of our justification by Christ alone, which was well nigh swallowed up by the Antichristian innovations of Masses, Crosses, Pardons, Penance, Purgatory, Vows, Pilgrimages, solitary and single life, with other inventions of humane wisdom, for the procuring a righteousness of our own.  
And since him the great work of Saints in their Generations hath been to recover the Kingly Office of Christ, which the Lordly pomp and tyranny of the man of sin and his followers had cast a mist upon, to set up Christ as sole King and Governor in his Churches, as well as the only and alone High Priest of his Saints.  
Thus Saints all along from the beginning of the world in their several Generations, have had their several works proper and peculiar to the Generations they have lived in; so as that what hath been the work of one Generation, hath not been the work of another; and what hath been the work of that other, hath not been the work of that, unless at such time (as it fell out in the Generations of Abraham, Isaac, and Jacob, and also the several Generations of the Saints under the Roman and Antichristian persecutions) wherein the dispensations of God towards his people hath continued the same, and for substance alike for divers Generations together, there the work hath been the same; for no substantial change in dispensation, there is none in the work of out Generation, it being variation of dispensation that causeth the work of our Generation for to vary.  
Third General Head; That it is a thing of very great concernment for a Saint to attend unto, and be active in the work of his Generation.  
Generation-work is the most neglected work of all others, with the generality of Professors, who either consider not that such a work there is; or if they do, yet they think that it belongs to others, not to them to mind it; but in case they be industrious in those common duties which lie upon them as Saints, and those special duties which attend their Callings, Stations, Relations, or present condition, it is enough for them, and matters not, whether they be active in the business of their Generation, yea or no. Yea many that are employed therein do not sufficiently weigh the greatness of the work they have in hand. I shall therefore here endeavour to show of how great concernment it is for a Saint to attend unto, and be active in this work, which I shall lay before you in some particulars.  
1 God by his dispensations calls aloud for it. The dispensations of God have a voice, and God oft by these bespeaks a duty, or duties of his people, Mic. 6.9. The Lord's voice cryeth unto the City— What voice is this? why merely the voice of a dispensation, God's dispensations being commands, Hear the Rod, and who hath appointed it; To disobey then the visible call of a dispensation, is to disobey a command of God.  
The hazarding our lives is a weighty matter, and if done carelessly, a great sin, yet Hester upon the visible call of a dispensation (viz. God's cause and people of God lying at the stake ready to suffer) runs this sore hazard; to which though she was stirred up by Mordecai (as one Christian friend now may stir up another, in such a capacity as Hester was, to befriend God's cause, were it now dying, as than it was) yet were not Mordecayes words her warrant, he being not endued with a Prophetical Spirit, norspeaking as such (as his doubtful speech she weth, Who knows whether thou art come to the Kingdom for such a time as this?) but the call of the dispensation.  
Meroz was called by God's dispensations to help the Lord against the mighty. We read not of any particular command Merez had to do it, only the call of a dispensation (God's people were under oppressors, and God was up to deliver them) which call Meroz neglecting. Meroz is doubly and bitterly cursed by the Angel of the Lord for it, Judg. 5.23. Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord to the help of the Lord against the mighty. Whereas contrariwise Jael the wife of Heber the Kenite, having no other call but this very call Meroz had (for though it were prophesied a woman should slay Sisera, yet was not that revealed to her, or in case it were, yet no particular woman named, that was no warrant for her) in obedience hereto slaying Sisera, is doubly blest, and that above women, as the other is doubly and bitterly cursed. Vers. 24 25. Blessed above women shall Jael the wife of Heber the Kenite be; Blessed shall she be above women in the Tent—  
2 Generation-work is of all others the greatest work, and a neglect herein the greatest sin. My meaning is, that that obligation wherein I stand bound unto the work of my Generation, is a greater obligation, than that whereby I stand bound to any other duty; and my fault or error herein is a greater and more provoking error, than any other of my errors; which Assertion although it may seem strange, yet it appears thus, in that God himself doth more delight in, and account of that duty performed, which is the work of our Generation, than he doth of the performance of any other duty, although it be a thing especially commanded by himself; and on the other side, God is more displeased with, and provoked by those errors that men commit in the work of their Generation, than with any other of their errors whatsoever.  
The first is evident in those words of Samuel to Saul 1 Sam. 15.22. Hath the Lord as great delight in burnt-offering, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of Rams. The offering sacrifice was God's command, and a principal part of his worship in those days, yet when Saul out of pretence of obeying this command of God, disobeyed God in that other special command of utterly destroying Amalek, which was the great work God had to do, and Saul was employed in, in that Generation; the Prophet from the mouth of the Lord doth not only reprehend him, and condemn his fact, but pronounceth these two things upon this occasion now compared together, that God did more abundantly delight in, and account of the obeying of his voice in that work which was the work of saul's Generation, than either he did, or would do in Burnt-offerings, Sacrifices, or the fat of Rams, though things of his own appointment: In a word, the meaning is this, that obedience to God in that thing which is the work of our Generation, is more acceptable to God than the performance of the most special acts of his worship, as Sacrifice and Burnt-offerings in those days were.  
Hence we find in Scripture (which serves further to evidence this) that when special Ordinances or acts of worship have come in competition with the work of the Generation, Ordinances and acts of worship, have yielded and given place to that. Circumcision was a special Ordinance given to Abraham's seed, with that severity that the uncircumcised was to be cut off from amongst his people; yet forty years together, whilst Israel walked in the wilderness, the work of that Generation being such as could not with safety to their persons admit of Circumcision, which required some fixed abode, at least for some time (as Josh. 5.8.) which they were ever uncertain of, being to follow the motion of the cloud (as Num. 9.17, 18, 19, 20, 21, 22.) Circumcision though God's Ordinance (rather than God will alter the way of his dispensations, which he could easily have done) for forty years together (till Israel was entered Canaan, and so from under that dispensation of the cloud) must, and doth yield and give place unto the work of the Generation.  
And which i● yet more, not only special Ordinances, but also common duties have given place to the work of the Generation. To keep inviolate Articles and conditions of peace when made, though with a Turk, is a duty which the rule of common equity and justice betwixt man and man requires. Yet Jael when the work of her generation called for all the help she could lend it (though a league were betwixt Jabin King of Hazor, and her Husband, yet) in the time of peace (which peace too (as far as we can understand) betwixt her Husband, and this King, was kept inviolate, as on Jabins' part) she (taking her advantage) murders Sisera the chief Captain of Jabin King of Hazor in his Tent, and is so far from being blamed, as she is commended and blessed by the Holy Ghost for it.  
And as this first is clear, so the other (viz. That neglect of Generation-work is the greatest sin) is as evident, not only from the foregoing words of God to Saul, 1 Sam. 15.23. paralleling his disobedience herein with sins of the highest, and of a scarlet dye; as Rebellion, Witchcraft, and Idolatry; but also if we consider, how that of all the sins we read of in Scripture, we find not any more provoking to the Lord, and falling so heavy upon the head of the sinner, as offences and neglects in the work of their Generation. The Spies who were sent by Moses to view the Land of Canaan, because they sinned against the work of their Generation, they presently die of the plague before the Lord. The whole Congregation of Israel (not Moses and Aaron excepted) because they disinherited the power and goodness of God, whereas the great work of that Generation was to trust God, and believe in his power and goodness, which Lesson they were taught by the daily dispensations of God towards them, wherein his power and goodness were manifested before them) have that heavy and dismal sentence passed upon them, That they should never enter into the rest of Canaan, but their Carcases should fall in the Wilderness, Num. 14.29. which afterwards God in the way of his providence fulfilled upon them, causing them to wander in the Wildemess forty years, until all that Generation was consumed. And which is very observable, they, besides this, were guilty of many other grievous sins, being Idolaters, Fornicators, Lustres, etc. as the Apostle tells us, 1 Cor. 10. beginning, and yet for none of these is the sentence passed upon them, but only for their miscarriage in that which was the work of their Generation, Heb 3.19. They could not enter in because of their unbeleef.  
Yea wherefore was the unbeleef of the Jews in our Saviour's and the Apostles time, punished so severely with a breaking off, and a rejection for now 1600 years together, but because therein they sinned against the work of their Generation, which was to believe in Christ, and embrace him as the Messiah, who they had long expected, and God in this age had sent amongst them? their crucifying of Christ was a grievous sin; but because not a sin against the work of their Generation, therefore they are not for that act rejected, but contrariwise, after this the Gospel is by special command to be preached to them, as Luke 24.47. but for not believing in Christ, and receiving him for the true Messiah, which was the work of their Generation, they are rejected (as Rom. 11.20— because of unbeleef they are broken off) and so remain unto this day.  
To all which let me further add, that not in these only, but many examples more, it seems to be Gods usual way in the execution of his wrath against sinners, to write the sentence of their condemnation upon the forehead of this sin, rather than any other. Saul sinned in offering sacrifice, and was then threatened with the loss of the Kingdom, 1 Sam. 13.13, 14. But the execution of this threatening, and the unkinging of him comes in upon his miscarriage in that of Amalek, a sin against the work of his Generation. Aaron sinned most foully in the business of the Golden Calf, and at another time in murmuring against Moses, but the sentence passed upon him that he should die in the Wilderness, is for his not believing at the waters of Meribah, a sin against the work of his Generation, Num. 20.12, 13. God usually writing the sentence of his displeasure upon the forehead of the most provoking sin.  
From what hath been spoken my Assertion stands firm, viz. That the obligation whereby I stand bound unto the work of my Generation, is a greater obligation than that whereby I stand bound to any other duty, and my fault or error herein is a greater error than any other of my errors. From which principle (before I leave it) I shall draw another, which naturally flows out of it, viz. That it is the duty of a Christian man, employed in Generation-work, when other works, and this do stand in competition, to choose neglect in any duty, rather than in that, wherein the work of his Generation lies, yeats break through all that he may follow this, his obligation hereto being the greatest obligation, his neglect herein the most provoking sin. Which thing though for the truth thereof it need not blush, carrying its evidence with its self, yet in receiving of it, use Christian wisdom, and much more in the practice.  
And here as a Conclusion to all the rest, let me take the boldness for to add, what hath been sometimes the issue of retired thoughts, that for this reason hath God so gloriously, and eminently owned, beyond belief, and to admiration, the never to be forgotten proceed of the Army of England, because (though they have seemed, at least been charged by slanderous Tongues and Pens, with violating the bonds of relation) they yet have in all pressed on, and followed after (though through a cloud of dismayed difficulties and dangers) the work of their Generation.  
3 In doing the work of our Generation, we are most serviceable to the design of God, that is on foot in the age we live in. As there never yet was an age in the world, wherein God was not driving on, one great design or other (although the manifestation of his most glorious designs, and works of wonder, have ever been limited to some particular Generations;) so hath God in all ages declared himself exceedingly well pleased with such of his children, whose obedience hath more directly fallen in with his design on foot in their age. Daniel whilst he is praying and mourning, hath the Angel Gabriel sent unto him with this redoubled testimony from Heaven concerning him, that he was a man greatly beloved, Chap. 9.21, 22, 23. Chap. 10.11, 19 Isay, Jeremy, and other godly men prayed, yet do not we read of any such testimony given concerning them praying, as here is concerning Daniel, Why so? the reason may be this, daniel's prayer fell in with God's design; God was upon a great design, to deliver his people out of Babylon, this Daniel prays for, God's design, and daniel's obedience meet together, and therefore doth God set a special stamp upon daniel's prayer.  
Now in doing the work of our Generation, we are more serviceable to God's design, than we can be any other way; for there being only a respective difference betwixt these two (the same work which respecting God, is his design, respecting us, is the work of our Generation. Israel's deliverance from Babylon was in respect of God's design; but in respect of Daniel, the praying for this, was the work of his Generation) we cannot be active in the one, but in so doing we become serviceable to the other; as Daniel by prayer became instrumentally serviceable to Israel's delivery. Which by plentiful ordinary instance might be illustrated; but enough having been said for the understanding of the Reader in these few words, I shall not multiply.  
4 God hath choice distinguishing mercy for that man that follows him in the work of his Generation: as,  
1 God will overlook many failings in that man. Caleb and Joshua were men, and therefore had their failings as other men, yet because Caleb and Joshua did cleave to God in that special work they were employed in, Num 14.6, 7, etc. which was the work of their Generation, therefore God overlooking all their other failings, as though they had none at all, pronounceth of them that they wholly followed the Lord, Numb. 32.12.  
2 God will stand by that man and never leave him, that sticks close to him in the work of his Generation. Abraham left his Country to attend to the work of his Generation, and how did God in all perils stand by Abraham? Abraham was put to it in Egypt, and like to lose his wife, God stood by him there, Gen. 12. Abraham was engaged with four Kings, Gen. 14. God stood by him there, Abraham was in a great strait at Gerar, Gen. 20. God stood by him there. Abraham stood to the work of his Generation, and God for ever stood by Abraham.  
3 God will own that man in case he live thereto in the work of the next Generation, that abides faithful in the work of the present Generation he lives in. It is said of Noah, Gen. 6.9. Noah was a just man and perfect in his generations, and Noah walked with God; teaching us thus much, by speaking in the plural number, that Noah was just, walking with God in the generations he lived in before the flood came; and when the flood was coming, this Noah was the only man that God did own in the work of that Generation. So Joshua was faithful in the work of that Generation whilst Israel journeyed in the wilderness, and how eminently did God own Joshua in the work of the next Generation, when Israel entered into Canaan?  
4 God will provide a hiding place for that man against those storms which may fall upon the Generation he lives in, that is active in the work of his generation. Noah had an Ark provided for him when a flood came upon the world of ungodly men. In Ezekiel's time, chap. 9 when the destroying Angels were to pass through Jerusalem, a mark of deliverance was first to be set upon the foreheads of all those that did sigh and cry for the abominations thereof, which was the work God in such an age did call unto, as Isay 22.12, 13. Yea though Noah, Daniel and Job (active men) living in a perverse backsliding generation, cannot ward off God's blow from the generation, yet they shall deliver their own souls, Ezek. 14.13. to 22. Personal deliverances shall attend such men in common calamities, and National desolations.  
5 God will reveal his secrets to such. Noah in his time had the secret of drowning the old world revealed to him. Abraham in his time the secret of Sodom's destruction, the secret of Isiaels' bondage in Egypt, the secret of the Messiahs coming forth of his loins, discovered to him. David in his time had that secret where the Temple should be built to him, 1 Chron. 22.1, 2. compared with 2 Chron. 3.1. Daniel in his time the secret of Nebuchadnezars dream, the secret of the time of Christ's coming in the flesh, chap. 9.24, 25, 26. and of the Jews conversion, chap. 12.11, 12. to him. And Peter and Paul in their time the secret of the Gentiles conversion to them, Act. 10.9. to 17. Gal. 1.16, 17. God having in all generations still made those keepers of his Cabinet, who have been faithful in the work of their generations.  
6 God hath peculiar honour wherewith he will crown those persons that follow him in the work of their generation. Moses was eminent in his generation, and what peculiar honour had God for Moses? Num. 12.6, 7, 8. If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house. With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold. In the day of Christ's humiliation, the Disciples of all other were most eminent in following and owning of Christ, and what beculiar honour hath Christ for them above others? Mat. 19 ●8. Verily, I say unto you, that ye which have followed ●e in the regeneration, when the Son of man shall sit in ●he Throne of his glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel.  
5 Neglect of Generation-work exposeth a man to a ●orld of dangers: as  
1 Danger of losing gifts and Talents. The slothful servant mentioned in the Parable, Mat. 25. not impro●ng the Talon given him, to his Lord's advantage, in his ●eneration, hath his Talon taken from him, v. 28.  
Saul (though a wicked man) had two great Talents ●mmitted to him by God, a Talon of a Kingdom, and a ●alent of common gifts of the Spirit, fitting him for ●vernment, and the discharge of his Office as a King. which last is called the Spirit of the Lord, yet but a common Talon of Government, as is clear, because David is no sooner anointed King, and the right of Government his, but this Talon is taken from Saul, as one who now had no longer to do with it, 1 Sam. 16.13, 14. Both these he loseth by faltering in the work of his Generation, as compare, 1 Sam. 15.26, 28. with Chap. 16, 14.  
2 Danger of losing communion with God. Whilst David was abroad in the field, hewing down Gods enemies round about him, which was the Masterpiece of work God allotted him in his Generation, what sweet triumphant communion had he with God, a clear testimony whereof is, Psal. 108. (a Psalm most probably composed in the day of his glorious Exploits, chronicled, 2 Sam. 8.) But afterwards when David sending forth his servants about that work, which was his work in his Generation, betakes himself to his ease in his Palace, at the time of the Kings going forth to battle, 2 Sam. 11.1. (which circumstance of time is therefore (I take it) with such exactness noted, to give us to understand, that David ought now to have been abroad in person, the work being Gods, and not to have sent his Servants without him (though we may do our own work by a Proxy, yet God's work calls for our persons) how sadly doth he lose his commumon with God, falling into that foul sin in the matter of Vriah, which was a blemish upon this holy man all his life time afterwards; and which although it is sad to consider, yet is observable concerning him, that notwithstanding God by his Prerogative Royal, gave David not only the pardon of his sin, but also his life (which now by, bloodshed, though a King, was by virtue of that positive command, which admits of no exception, Gen. 9.6. forfeited) as 2 Sam. 12.13. The Lord hath put away thy sin, thou shalt not die. Yet do we not read of any thing remarkable (save only defending himself against some domestic insurrections, and foreign invasions) done by him afterwards, as before.  
So also Solomon his son, whilst his thoughts ran upon the work of his Generation, what communion had he with God, God appearing to him once and again, and enduing him with wisdom (the thing he desired) above all that ever were before or since him: But when afterward his heart was more taken up with Women, than the work of his Generation, how did his former communion with God die, and he that before built a house for the worship of the true God, now builds high places for Idolatry, 1 King. 11.7, 8. Which sad example ought to be had in perpetual remembrance by such as are employed in Temple-work (the business of this age) that it far not with them as with the builder of the material Temple, who first building gold to the true God, did afterwards build stubble to a false.  
3 Danger of being laid aside by God. It hath been the ordinary way of God's dispensations, as well in later as former times, to make use of some particular instrument for some time in his work, whom afterwards before the work hath been brought unto perfection he hath laid aside, by which, although (as not unlikely) Gods design may be to remove his people's eyes from instruments to himself, yet it is observable, God hath seldom or never cashired a man by him employed, till first by some means or other he hath cashiered himself; and which is more to be noted, the very thing which hath occasioned the laying of such instruments aside, hath mostly, if not ever, been some miscarriage or other in the work of their Generation, that being the fatal Rock such men split upon.  
Once more here let us review that of Saul, whom God was pleased for some time to employ, as a scourge to the Ammonites, and Philistines, and yet afterwards by one error committed in the work of his Generation, he is for ever cashiered by God, and put out of his work.  
But more strange and worthy observation is that of Moses and Aaron, two eminent instruments, and both godly, which God made singular use of in Egypt, and at the Red Sea, in the Wilderness, and upon Mount Sinai, so appearing to them, talking with them, especially to Moses, as never man besides him enjoyed the like, yet these two so choice and worthy instruments, because they failed a little in the work of that Generation, which was (as before was shown) to believe in God, and trust his power and goodness, although their failing was at such a time (which one would judge might render them excusable, at least less guilty) wherein the whole Congregation erred with them, and (as it were) did hurry them into it; yea and for Moses, he never failed but this time, so that (this once excepted) he all along had followed God fully. Yet I say because they failed God in that work, which was the work of the Generation; they for that, and no other reason, are laid by as to the perfecting of that work (viz. bringing of Israel into Canaan) which most happily and prosperoufly was begun and carried on a great way, under them as instruments, as Numb. 20.12. And the Lord spoke unto Moses and Aaron, because ye believe me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this Congregation into the land which I have given them. So exceedingly displeasing to God are errors in the work of our generation, that he will not let such things pass, no not in his dearest children, without some signal manifestation of his displeasure. And which I cannot let pass without a further mark yet set upon it, as a thing most worthy the serious thoughts of every one, and such in especial, whom God above others, hath used and honoured in the work of the Generation, is, how that one single failing in the work of the Generation, may cause a Moses to be laid aside.  
4 Danger of stumbling at the work of the Generation, and all the dispensations of God about it. The Jews in Christ's time neglected the work of their Generation, which was to believe in Christ, & receive him as the true Messiah, whose coming their Nation was in expectation of, and the very work itself (through this neglect) became a stumbling stone to them; they stumble at it, to think they should receive this man for their Messiah, and stumbling at the work, they likewise stumble at the several dispensations of God about it. Christ comes of mean Parentage, they stumble at that, appears first from Galilee, they stumble at that, works miracles, they stumble at that, is followed by Publicans and sinners, they stumble at that; commits the Gospel to poor Fishermen, they stumble at that: Neglect the work of thy Generation and stumble at it: Stumble at the work of thy Generation, and stumble at all the dispensations of God about it.  
5 Danger of being blinded in, or shut out of the work of the next Generation, in case thou live to see it. For God in his just judgement when men have shut their eyes against, and withdrawn their hands from the work of the present Generation, doth blind these persons to, and will not honour them in the work of the following Generation though yet they may live to see it.  
The Scribes and Pharisees wilfully shut their eyes to the work of John's Generation, and what followed? they see afterwards the work of Christ in his Generation, and of the Apostles in theirs, and through the just judgement of God upon them, their eyes are shut, and they are blinded thereto.  
A most pregnant place to our purpose we have, Ezek. 44. vers. 9 to 17. where under legal phrases, and allusive terms, the Holy Ghost setting forth Gospel-worship, speaks very pathetically of two sorts of Priests, belonging to that Gospel-state. One were such as had defiled themselves with the pollutions of the former Generation, by going astray to Idols when Israel went astray, vers. 10, 12. who by way of punishment are to bear their iniquity, which is not wholly to be turned out of the work of God, who will still use them in the general, and more common acts of his worship, as vers. 11, 14. but to be set by as to the more special and peculiar acts of his worship in the Generation, because they polluted themselves with the Idolatries, and Superstitions of the former Generations, as vers. 12, 13. Another sort of Priests there were, who when Israel, and their fellow-labourers went astray, and defiled themselves by Idolatry, did notwithstanding walk closely with God, keeping their Garments pure from the defilements of that Generation, these are privileged to draw near to God in the more special acts of his worship, to come into his Sanctuary, and perform the service (not of the outward Court only, but) of his Table, as vers. 15, 16.  
The difference betwixt these is worthy yet a more narrow search. The one have the charge of the gates of the house, vers. 11. the other God's charge in his house, vers. 16. the one shall only kill the  offering and sacrifice for the people, vers. 11. the other shall stand before God to offer the fat, and the blood, vers. 15. The one shall stand before the people to minister to them, vers. 11. the other shall come near to God's Table to minister to him, vers. 16. The one shall bear all this as their shame for their former abominations, vers. 13. the other shall receive all this honour as a reward for their not partaking in the abominations of the former age, vers. 15, 16.  
The result of all is clearly this, That such persons who have played lose with God in the former Generation, though live they may to see the next Generation, and be employed in some common works; yet will not God use them in the special works of that Generation, except such of them that shall renounce their former pollutions, of which more hereafter.  
6 Danger of becoming an Apostate, and an open enemy to the truths of God. Demas forsakes Paul, and the work of his Generation, and what follows? he becomes an Apostate, and exchangeth Heaven for Earth, embracing this present world.  
In the Apostles days the great work of that Generation was the constituting of Churches, and Saints assembling themselves together for mutual edification in Christian societies; and if you mind it, the Apostle lays the rise of that Soul-damning sin of wilful Apostasy in a neglect of this, Heb. 10.25, 26. Not forsaking the assembling of ourselves together, as the manner of some is; For if we sin wilfully—  
And which I cannot here pass over, that unpardonable sin against the Holy Spirit, which our Saviour himself chargeth the Scribes and Pharisees with, took (as is apparent) its rise hence; For first, they neglect the work of their Generation, viz. of receiving Christ, this neglect draws on an opposition; this opposition, malice against Christ, this malice, brings forth blasphemy against those very works of Christ, calling them Diabolical, which their consciences now and then convinced them, were wrought by the power of God; this malicious and deliberate blaspheming of what their Consciences, I say, now and then (for they had apparent stumbling-blocks before them, with which undoubtedly they did sometimes blind Conscience) convinced them, was wrought by the finger of God, is that very sin which Christ himself calls the Sin against the Spirit, that hath neither forgiveness in this world, nor that which is to come, Matth. 12.24. compared with vers. 31, 32.  
Let all hence tremble to oppose, or reproach the apparent works of God in their Generation, lest—  
Now to conclude, Whose ears hearing these things would not tingle? Whose hearts considering these things would not quake, to be found guilty of the sin, and exposed to the dangers that attend neglect of Generation-work?  
Thus much concerning our third general Head: I now come unto our fourth, which is,  
4 Wherein doth the work of this present Generation lie?  
Answ. As the question is very weighty, and of great concernment, being the Butt aimed at in my whole discourse, so that in the discussion hereof, I may in the fear of God walk evenly, and (without winding or turning to any interest, save that of truth) pitch (if possible) upon that which is the proper and direct work of the generation we live in; It will be necessary in order thereunto, to ●ay down some few general Rules, as way-marks, to guide ●he Reader, to the discovery of that which is the proper work of his generation; whatsoever generation he may be supposed to live in; which when particularly applied to the present generation, will give us light into what is or may be the proper work or works thereof, as  
1 Be inquisitive to find out (according to Scripture account) the particular age or generation itself, that it is fallen to thy lot to live in: which though it be hard to do, yet in regard the wisdom of God in Scripture hath set some distinct and notifying mark upon every age, the same, by industry, and waiting upon the Father of lights, for light, may be attained.  
2 The former being done, add thereunto a narrow and impartial search for discovery of those glorious and remarkable things, the accomplishment of which, God in his word hath promised and foretold, in and about this age.  
In this way the holy man Daniel came to understand the work of his Generation: First, he considered the time he lived in, to be about the end of the 70 years' captivity foretold by Jeremy.  
2 He observes that there was a special promise of deliverance from this captivity made to those times, Chap. 9.2. whereupon having discovered the work, he addresseth himself to God by prayer for the doing of it, vers. 3, 4.  
3 Observe Gods visible dispensations towards that age, and the various transactions of things therein, how they correspond with the things foretold and promised; for as hath been already observed in Generation-work, it is dispensation gives the Call.  
4 Observe what work that is which is most opposed and raged against by Satan, and wicked men in the generation. For it is most certain, that the work of the generation (God's cause and glory which above all things Satan hates, being there embarked) hath ever been the most opposed work by the Devil and his Instruments. Was it not so in Moses his time? Nehemiah's time, John Baptists time, the Apostles time, and since that in Luther's time, I spare to say, and in our times too?  
5 Observe what (not mwn of worldly wisdom and principles, but) the most spiritual enlightened Saints have upon their hearts as the work of their generation. For from the beginning it hath been God's way to make choice of such for the discovery of Generation-work unto, before all others.  
The Old world had its wise men, and men of rare inventions, Gen. 4.20, 21, 22. Yet not these, but righteous Noah saw the work of the generation. Egypt in the time of Moses was famous for its wise men, as also Babylon in Nehemiah's, yet neither the one nor the other saw the work of those generations, but only a poor handful of despised people that God had in either. Judea in Christ's time was plentifully stored with learned Scribes, Doctors and Rabbis, yet not these, but a company of poor disregarded Fishermen had the work of that generation revealed to them. This, though alone it be not sufficient to conclude the work, yet when joined with the rest, credit undoubtedly aught to be given to it.  
6 And lastly, Be much in prayer to God for light herein. The great work of the Apostles generation, viz. The bringing in of the Gentites was revealed to Peter and Paul both, even whilst they were in prayer, as Act. 10.9, 10. with chap. 22.17, 21.  
Having thus by this general light paved out a way to walk in. My next work is to see what particular light, by applying these things unto the present age, may from hence be gained unto the work thereof.  
And here according unto the method before prescribed, our first inquiry must be after the age itself. What age is that most likely to be, that we are fallen into?  
In answer to which, my Assertion is, that it is most probable that we are fallen into that very age in which the Jews are to be converted.  
Now although here I must nakedly acknowledge, that I could hearty wish, for their sakes, whose this little Book is, yet clearer and more unquestionable grounds for the proof of this my Assertion, than those that this opinion commonly stands upon: Yet in regard I know no clearer principle to demonstrate (for bare conjectures are no proofs) the work of the Generation from, than this taken for granted, that we are fallen into that age in which the Jews shall be converted; and also in regard it is received for a truth (and so in case of mistake I shall not be the first) by many late Christian Writers of worthy memory, yea, with much confidence asserted by the Jews themselves, though under another notion, than what we truly call it of conversion to Christ, as Manasseth Ben. Israel, in his Book entitled, The hope of Israel, Sect. 29, 32, 35, 36. is proof; I shall therefore endeavour to give you (with as much clearness and brevity as I may) the substance of that light, which by the labours of godly judicious men, [as Brightman, Archer] hath been let into that Scripture, which is the main bottom to this opinion, leaving the Reader to judge, and a little time to manifest the verity or falsity of what is written, the which we have Dan. 12.1. compared with 11, 12. where Daniel hath a promise made to him of his people's deliverance, and that at a certain time when Michael should stand up, at that time shall thy people be delivered; (which words (as I conceive) comprehend both the beginning and consummation of their deliverance, to which, two distinct times are assigned, as afterwards.) Now because this thing was a great secret, and daniel's affection to God's glory, and the good of his own people, transported him with desire to know the particular time, he therefore moves the Question, When shall this be? How long shall it be to the end of these wonders? v. 6. Answer hereto is made so darkly, that Daniel hears, but understands not; n& therefore although in words far different, yet (as by the following answer appears) aiming still at the same thing, he puts the Question again: What shall be the end of these things? Answer then is made, v. 11, 12. And from the time that the daily sacrifice shall be taken n away, and the abomination that maketh desolate be set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred five and thirty days. The meaning whereof seems to be this, that the beginning of the delivery of daniel's people (viz. the Jews) should fall out a thousand three hundred and ninety days (i.e. so many years, a day for a year being the Scripture account, as Numb. 14.34. Ezek. 4.4, 5, 6.) after the taking away of the daily sacrifice, and the setting up the abomination that maketh desolate, and forty five years after that (for so many days hath the second number more than the first) that the great trouble, which the Scripture not only here, but elsewhere plentifully reveals (as Ezek 37.38, 39 Joel 3.1, 2. Zach. 12. & 14.1, 2.) will attend that people in their beginning to seek the Lord, and David their King, shall they be delivered from by the standing of Michael their Prince, as vers. 1. Which because till that day their deliverance (though began before) shall not be completed, therefore is the blessing annexed not to the first, but to the latter time. Blessed is he that waiteth and cometh to the 1335 days.  
The great knot here is (for the untying of which more light would be welcome) When the taking away of the daily sacrifice, and the setting up the abomination that maketh desolate (which is to be the head of our account) had its accomplishment, and here the variety of men's judgements hath brought forth various conjectures, which not in this place to scan, I shall pitch on that which seems to carry greatest probability of truth with it, which is the opinion of those that bring it down to julian's time, fixing upon (as the mark they begin their account at) that particular act of his of endeavouring (by setting the Jews thereabouts) the re-edifying the Temple at Jerusalem, and so thereby in malice and opposition to Christ and Christian-Worship, to restore Judaisme, and Jewish Worship, at which time a fearful Earthquake in the night did overturn all they had built in the day, yea, threw the very foundation stones of the Temple out of their places, which before had never been removed.  
Now the reasons why a fixation here is rather to be chosen, than any where else, are,  
1 Because if we make any other act since Christ before this, the Head of our account, the time is already expired, and yet the Jews not delivered.  
2 Because, No act whatsoever could more patly agree to the words themselves, than this of julian's, which was an abomination of the highest to endeaver the setting up of the Jewish worship, when God had thrown it down, and that out of a design to throw down Christian worship, which God had set up: and such an abomination as brought a desolation, and an utter removal of the daily sacrifice, the Temple-ground, the only place of sacrifice, being at this time lost. For although the daily sacrifice did cease before from Titus' time, by whom the Temple was ruined, as it also did all the time that Israel was in Babylon, whilst the first Temple lay waste, yet properly could it not either then or now, nor no more now than then, be said to be taken away, because the Temple-ground, to which (as the only holy place) the Jewish worship was tied, whereon a new Temple might be built, was still remaining. But at this time, not only the foundation stones being thrown up, but the very Temple-ground being lost in the Earthquake, it is not improper to say, the daily sacrifice was taken away.  
3 This likewise seems best to agree to the words of Christ himself, concerning the destruction of the Temple, Mat. 24.2. There shall not be left one stone upon another that shall not be thrown down. For although the Temple was demolished by Titus, yet the foundation stones did still lie one upon the other; but now this act of Julian's brought such a desolation, that as the building was ruined formerly, so the very foundation now had not a stone left upon a stone, which punctually agrees to Christ's own words.  
And it is observable that Christ himself makes this setting up of the abomination of desolation, foretold by Daniel, the immediate fore runner hereof, ver. 3. compared with 15. which according to what hath been said, was both immediate forerunner and cause also.  
Now for the precise time of this Hellish exploit, there are among Historians four (how many more I know not) different accounts of the particular year in which the same was acted, though all I have hitherto seen or heard of, conclude it to be within the year of our Lord, 360. or 367. yet whether or no through some mistake of Chronology, the difference may not be somewhat wider, I cannot determine, though judge it very unlikely that it can or should be much.  
Accounting therefore (that we may draw to a head) from the year 366. (and the rather, because the very year daniel's first number of days, will from thence fall in with, is already made famous by general expectations of some remarkable thing to be done therein) and the beginning of the Jews delivery, is likely to be, either in the year itself, or thereabouts of our Lord, 1656. for adding 366. (the supposed year of Christ, wherein Julian did this) to daniel's, 1290. and there is made up the full sum (neither over nor under) of 1656. which if when that time shall come we see accomplished, we need not then make it a question, whether forty five years after their deliverance shall be completed, or not, Daniel having foretold, that in his last number of 1335. which he that shall take but ten from the 300 and add the same to the 35. will find that made up 45. and the foregoing number of 1290. to remain.  
And because this reckoning is but of latter times, it is not therefore to be rejected, but rather to be received; because Daniel himself tells us, that the truth of this Prophecy was to be sealed up till the time of the end, as vers. 4.9. which is also a manifest argument, that this cannot relate (unless in a typical way) to the times and story of Antiochus Epiphanes, as some godly and learned men would carry it.  
If any by calling in doubt the thing itself, viz. Whether ever such a thing as the Jews conversion shall be; question the whole. My answer to such is, That could I with that clearness demonstrate the time of it, as (through the Lord's assistance) it is easy to do, the thing itself (were this the place for the doing thereof) I should have suspected myself to have injured truth, had I dropped doubtful words concerning the same.  
Yet because this Answer is none at all, and I would not have any take bare words for Arguments, and yet am loath here, neither is it proper to start the question; therefore setting aside the joint and concurrent testimony of every of the Prophets of the Old Testament (Jonah only excepted, which is rather a History than a Prophecy) in this thing, the truth whereof is not much more difficult to prove, than to affirm: I shall only commend to such, that of Paul, Rom. 11. who speaks expressly not of spiritual, but of natural Jews, whom therefore he all along opposeth to the Gentiles, calling them also branches broken off, which cannot be spiritual branches but natural, v. 21. & the same broken off, shall be grafted in again, v. 24. And this not done only one by one in continuance of time, but (according to that of Isa. 66.8.) in a manner all at once, ver. 25, 26. And so all Israel shall be saved— which as yet we have never seen, and yet because Scripture speaks it, are to believe it.  
Thus according to present light (both of what I have received from others, and have been able to add of my own) a discovery of the age we live in hath been made, and found to be that in which the great work of Israel's redemption is most likely to be effected.  
2 Our next thing is (that we may walk in the path before laid down) to observe what those glorious and remarkable things are, the accomplishment whereof God hath foretold and promised in and about these times.  
And here give me leave to say, that when I take a view of what holy Scripture hath recorded, of that time in which Israel shall return to their own Land, and also to the Lord, and David their King, that I do find this age (none more) full of wonders; to all which, Gods glorious work of redeeming Zion, literal Zion, or the Jews from their long captivity; and spiritual Zion, or the Gentile Churches, from Antichristian bondage (as it were) the Axis upon which they turn.  
Now to enumerate each particular of those transactions that Scripture tells us shall fall out in this age, is not my intent, but only to take notice of some of the chief, (and such as are most free from exception) for the directing of us to that which is our special work in this Generation. Which are,  
1 Israel's Redemption; Which although by mentioning here again, I may seem to tautologize, yet must I do it, this being the first and great thing promised, which therefore we have before proved, and make use of as a mark to descry the rest by.  
2 A large and plentiful conversion of Gentles to the Lord. as Isa. 2.3, Many people shall say, Come ye, let us go up to the mountain of the Lord— Which that it relates to the time in and about which the Jews shall be converted, is clear, vers. 5. O house of Jacob (i.e. ye Jews, as distinguished from the Nations before spoken of) Come ye and let us walk in the light of the Lord. And yet more clear, Mica 4.2. ver. 6.7. So Isa, 60.3, 4, 5. Lift up thine eyes round about and see, all they gather themselves together, they come to thee— the abundance of the Sea (or Nations shall be converted unto thee, the forces of the Gentiles shall come unto thee. Which that it is spoken of the Jews is clear, because they are distinguished from the Gentiles; and that the time of their redemption is here spoken of, appears, if you look back to Chap. 59.20. compared with Rom. 11.26. So Zach. 2.11. Many Nations shall be joined to the Lord in that day— What day is that? See vers. 12. When the Lord shall inherit Judah his portion in the holy Land, and shall choose Jerusalem again. So Zach. 8.20.21, 22, 23. To all which add Rom. 11.25, 26. where the Apostle speaking of the conversion of the Jews, mentions also a fullness of the Gentiles about that time coming in.  
3 Uniting Saints that differ, Zach. 14.9. In that day shall there be one Lord, and his Name one? And when shall this be? why, then, when all Nations shall be gathered together against Jerusalem to battle as vers. 2. So Zeph. 3.9. I will turn to the people a pure language that they may all call upon the Name of the Lord, to serve him with one consent. Division of languages made a division of men, but when God's people shall come to have a pure, unbroken language, all to speak one and the same thing, division amongst Saints shall cease, and there shall be union: But when shall this be? See vers. 20. At that time will I bring you again, even in the time that I will gather you, for I will make you (i.e. Israel distinguished from other people) a name, and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. So Isa. 11.13. The envy of Ephraim shall departed, and the adversaries of Judah be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. When shall this be? the foregoing verse tells us— He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. So Ch. 54.13. all thy children shall be taught of the Lord, and great shall be the peace of thy Children (which may as well be understood of outward, as inward peace, for all being taught of God, they shall not jar amongst themselves.) But when shall this be? why, then, when as the Jews which now are barren as a widow, and a wife of youth refused, as vers. 1.4.6. shall be received into favour again.  
4 Pulling down of high and lofty things, under which as principal, or head, we are to comprehend the man of Sin, or Romish Antichrist, Is. 2.11, 12, 13, 14, 15, 16, 17. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan. And upon all the high mountains, and upon all the hills that are lifted up. And upon every high Tower, and upon every fenced wall, and upon all the sh●ps of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of man shall be made low; and the Lord alone shall be exalted in that day.  
The meaning of all these metaphorical expressions is only this, That at this time the day of the Lord, the day of the Lord shall be upon all the strength and glory of the Creature, upon all high and lofty things and persons, that exait themselves above the Lord Christ, to the pulling of them down. But when shall this be? Then, when the Mountain of the Lords house shall be exalted above the hills, and all Nations shall flow unto it, vers. 2. the time (as even now was proved) of the Jews conversion. So Isa. 24.21. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the Kings of the earth, upon the earth. When shall this be? See vers. 23. When the Lord of Host shall reign in Mount Zion, and in Jer●salem, and before his Ancients (the people of ancient times chosen, and in Covenant with him) gloriously. So Chap. 30. last. Tophet (the pit of destruction) is ordained of old, yea for the King it is prepared. The meaning is, not only an eternal (as some carry it) but temporal ruin shall attend great ones. But when shall this be? To that I answer, Although in the type it was fulfilled upon Senacherib King of Assyria, and his Armies, yet the whole Chapter, especially from vers. 18. hath relation to another time, which is that we are speaking of, of the Jews conversion, as is evident, vers. 19 For the people shall dwell in Zion at Jerusalem; thou shalt weep no more. But more clear, vers. 26. The light of the Moon shall be as the light of the Sun— In the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.  
5 The establishment of Justice and Righteousness in the world, as Isa. 1.26, 27. And I will restore thy Judges as at first, and thy Counsellors as at the beginning; afterwards thou shalt be called the City of righteousness, the faithful City. Zion shall be redeemed with judgement, and her Converts with righteousness, Chap. 54.14. In righteousness shalt thou be established; thou shalt be far from oppression. So Chap. 60 18. I will make thine Officers peace, and thine Exactors righteousness. Violence shall no more be heard in thy Land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. These places (as already hath been shown) looking all to the time of the Jews redemption.  
6 The pouring out of more abundance of the Spirit, Joel 2.28. And it shall come to pass afterwards that I will pour out of my Spirit upon all flesh— When shall this be? Even then, when in Mount Zion, and Jerusalem shall be deliverance, as vers. 32. or more clearly, then, when God shall bring again the captivity of Judah and Jerusalem, as Chap. 3.1. For although Peter (Acts 2.) speaks of these words as fulfilled in his time, yet was that only in the beginning, the pouring down of the Spirit, then being not so general as that here promised, and that which shall be upon the coming in of the Jews. So Zach. 12.10. And I will pour upon the house of David, and upon the Inhabitants of Jerusalem, the Spirit of grace and supplication. So Isa 32.15. Until the Spirit be poured upon us from on high— It is observable, that the giving forth of the Spirit at this time is set forth by this word of pouring, noting abundance that shall then be given forth, more than in former ages.  
7 As an effect of the former, Increase of light and grace, as Isa. 30.26. Moreover, the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, Chap. 52.8. They shall see eye to eye (i.e. clearly) when the Lord shall bring again Zion. See both, Zach. 12.8.— He that is fecble in that day shall be as David, and the house of David shall be as God, as the Angel of the Lord before them. Which that it relates to the time of the jews call, the whole Chap. is proof.  
8 The exaltation of the Lord Christ alone as King, Isa. 2 11.— The Lord alone shall be exalted in that day, Chap. 24.23. The Lord of Hosts shall reign in Mount Zion, and in jerusalem, and before his Ancients gloriously. Chap. 2, 3, 4.— Out of Zion shall go forth the Law, and the word of the Lord from jerusalem, and he shall judge among the Nations, Zach. 14.9. The Lord shall be King over all the Earth— All which places I have already proved to speak this time. So Isa. 33.22.— The Lord is our King, he will save us. When is this? Ans● then when jerusalem shall be a quiet habitation, vers. 20● Look unto Zion, the City of your solemnities: Thine eyes shall see Jerusalem a quiet habitation— Ezek. 37.24. And David my Servant (Christ of whom David was a type) shall be King over them— And to what time doth this look? to that time in which Israel and Judah shall be gathered together, and brought to their own Land, and be made again one Nation upon the mountains of Israel, as vers. 21, 22.  
Thus have I done with the second thing, viz. the things foretold to be done in this age.  
3 The third is to observe the visible dispensations of God towards the age we live in: and in case upon inquiry these be found to answer to what God hath foretold, they shall be in that age in which the Jews shall be converted, than this will not only serve for discovery of the thing in hand, wherein the work of this Generation lies; but also add a beam of light unto the former, viz. That we are fallen into that age in which the Jews shall be converted.  
Only here I would carry this along with me, that in regard as yet things are but coming on, therefore many things before this Generation is over, may be transacted, which yet we see little of. But in case it appear that transactions begin already to agree with the things foretold and promised, have we not ground then to hope (things coming on apace every day) that before this Generation expires, we shall see most, if not all fully accomplished?  
Let us then compare what God hath promised to the age we speak of with present dispensations, and see what way God's dispensations are making, or have already made towards the performance of them.  
1 For the bringing in of the Jews, is not a fair way made to that already? by that general expectation they have of their Messiahs coming in this age, as Manasseth Ben. Israel (before quoted) is witness, sect. 29.35. as also by that light that at present is amongst them (which the aforesaid Author in several of his Sections declares) into many of those Prophecies of the Old Testament which directly point at their call.  
2 For the Conversion of the Gentiles. Not to speak of the great conversions of late near home in poor Wales, and some parts of Ireland; and the hopeful way we are in, by the going out daily of poor despised Labourers into the Lord's Vineyard, of a large Harvest: is it not admirable that in this age, and that within a few years each of other, the West and East Indies both, should be enlightened with the Gospel, which never heard it before; verifying that, Mal. 1.11. For from the rising of the Sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering, for my Name shall be great among the heathen, saith the Lord of Hosts.  
3 As for the uniting of Saints that differ, although here with grief we must confess the breach is yet too wide, yet with joy and comfort we may also truly say, it is not so wide as lately it was, many closing, and loving one another in most parts of the Nation, who five, nay two years ago could not do it: and if so little time have made such a blessed beginning, what may we expect from more?  
4 And as for the pulling down of high and lofty things, if our age bear not witness of this, it doth of nothing; for doth not the whole world ring again with the noise that hath been made through the late fall of Regal and Episcoral powers in England?  
5 For the establishment of Justice and righteousness, though we want in respect of what we would have, yet all unprejudiced persons must nakedly confess a good foundation to be already laid in order to the same, and as some hopeful beginnings thereupon, so ourselves to be in a fairer way by far, for more, than we were sixteen or twenty years ago: which a little time we hope will ripen to perfection.  
6 And for the pouring out of the Spirit, though it ought to be our grief we have so little of it, yet cannot God's people in this age, without great ingratitude to the Father of mercies, but acknowledge that he hath herein also been more bountiful unto them, than unto others of his dear Children, and their fellow-servants in the foregoing age; thought these then with that little they had, better, and more obedient to their Father, than we now: and as we have ground for hope, so is it our duty to believe for yet more.  
7 And as for increase of light (without transgressing the rules of modesty, or exalting ourselves in this present age, in testification of our thankfulness to him from whom our light is) we may truly, and humbly say, that this present age hath brought forth some truths, especially those which concern Christ's Kingdom, which till now have not with that clearness been revealed in any since the Apostles times.  
8 And lastly, For the exaltation of Christ as King, when ever was there a time (since the Apostles) that could show half so many Churches as at this day are to be seen in England, and elsewhere? yea, when since the beginning was Christ ever in so fair a way to be King over the world? and when so much worldly power in the hands of godly men as at this day?  
So that in God's dispensations to this age, we may already begin to read those very things he hath foretold shall be in that age in which the Jews shall be converted, which (as hath been before proved) is this age we live in.  
And the more is this to be considered, because dispensation being that which giveth call to the work of the Generation, it is enough (supposing we had no other proof) in case we behold present dispensations, pointing to such and such things, to know there lies the work of this age: Yet in regard light burdens no man, and the lovers of truth are never offended with truth for its clearness, therefore this Rule (which alone gives so much light into the work, as that it will be (as hath been before cleared) sin in that man, who wilfully shutting his eyes to the same, neglects the work) is here brought in, hand in hand with others, of no less evidence and demonstration than itself.  
4 Our fourth Rule formerly laid down, is to observe what work that is which is most raged against by the Devil and wicked men, for ordinarily there (as was then proved) doth lie the work of the Generation. Now here consider what are those things the Devil rageth against, and the World would fain hinder in this age.  
To omit the first, because the work not appearing as yet (though we hope God is making a way thereto) the Devil doth not as yet appear openly (in this age more than formerly) for to oppose the same. But to come to the next.  
Is not the Conversion of Sinners one thing raged against? witness the many obstructions in the way of propagating the Gospel; The opposition to the Doctrine of glad tidings to Sinners therein revealed, and also to godly men because Mechanics, whom God in many places with happy success is pleased in this day to make use of, for declaring of them.  
Is not the prevention of union among Saints another? by fomenting divisions through Jesuitical practices, and thereby drawing them into parties, and then setting one party against the other.  
And is not this another, the pulling down of high and lofty ones? doth not the world generally storm to see Kings and Bishops plucked from their seats? As one of their party saith, Had he had a hand in the pulling down of Regal or Episcopal Power, he should think himself to have committed the sin against the Holy Ghost.  
And who knows not the opposition that the establishment of Justice and Righteousness meets with at this day in the world?  
Yea farther, is not the Spirit a thing mocked at, you have the Spirit; these are men of the Spirit, etc. And the very term of new Light is not only distasteful but reproachful.  
To conclude, What ways have been of late years to prevent and root out, if possible, Christ's Kingly Government in his Churches? and are at this day to obstruct the same, which is hoped to be now rising over the world, is apparent to all men.  
Thus we see that the very things Satan rageth against, are the same that the Prophecies of old have foretold, and the dispensations of God call for in this age.  
5 We have but one Rule of discovery more (prayer excepted, which is Closet-work) and that is, to observe what spiritual enlightened Saints have upon their hearts, as the work of their Generation. And although here I cannot enter into men's hearts, yet this I may say, so far as my own acquaintance leads me, I have ever observed the pulses of the most spiritual enlightened Saints beating this way: And the public desires of many for things of this nature, shows how others stand inclined towards the doing of them.  
Thus you may easily perceive whitherto all these Rules tend, each of which standing upon firm ground, as hath been before declared.  
The conclusion then (putting all together) is this; That the work of the present Generation, which Saints are bound to attend unto, and to be active in, lies principally in these things. The conversion of the Jews, propagation of the Gospel, in order to a greater Harvest of Gentiles, Jointing Saints (Christ mystical body) into one. Pulling down of all high and lofty things, and persons, that oppose Christ. The establishment of Justice and Righteousness in the world, Striving with God in a more especial manner for a greater degree of his Spirit, more light and grace than Saints in former Generations have had; together with the exaltation of Christ as King, both in his Churches and also over the world. Which last, considering how that all the rest are in a way of subserviency thereunto, and do, as it were, centre therein, for therefore are Jews and Gentiles at this time to meet together, as Subjects under one Prince, that this Kingdom of his might be great, and full of Subjects; therefore shall divisions amongst his people cease, that his Kingdom might be quiet and peaceable; therefore shall high and lofty ones be pulled down, that Christ might have no Competitor or Check mate (as I may say) in this his Kingdom; therefore shall Justice and Righteousness be established, that so the glory of his Kingdom in this respect might surpass the glory of all Kingdoms before it; therefore shall there be more of the Spirit, more light and grace given forth to the Saints, that so they might yield obedience to their King, not so much from a Law without, as a principle of light and love within, I say all centring in this last, my utmost conclusion is, that the masterpiece of work in this Generation is, the advancement of the Kingdom of Jesus Christ.  
5 But how may I come to know or find out that particular part, or parcel of work, which is more properly to be my work in my Generation, and which God requires me to be active in? seeing it cannot be supposed that any one man can be active in the whole work; neither undoubtedly is it required of him.  
In answer to this, I shall in general lay down this seeming, contrary Proposition, viz. That there is no part or piece of Generation-work, but every Christian man or woman may in some way be helpful thereunto, so far as he is called to act, and consequently becomes guilty of neglect of Generation-work in not acting, As,  
1 By prayer to God for the prospering and carrying on of the work. Those who can do nothing else, are commanded to pray for the peace of Jerusalem, Psal. 122.6. yea all that make mention of the Lord in the day of God's building Zion, are bound not to keep silence, nor give God rest till he establish, and till he make Jerusalem a praise in the earth, Is. 62.6, 7.  
2 By humbling ourselves before God for that, whatsoever it be, whether found in the people of God, or instruments employed in the work, or any other that proves obstructive, and a hindrance to the work. When the sin of Achan became an obstruction to the work of Joshua's age, Joshuah and the Elders of Israel rend their , fell to the earth on their faces, put dust on their heads, humbling themselves before God for it, Josh. 7.6.  
Now although acting in this manner (in case we can do nothing else) may seem little in our eyes, yet in the eyes of God, it doth not so, who takes it exceeding well at the hands of his people, when they can serve their Generation no other way, that they do in this.  
When Israel had so provoked God, that God was upon the point of destroying of them, as Deut. 12.13, 14. Moses then falls down before God forty days, and forty nights, and by prayer and fasting prevails with God, not only to spare them, but also by the manifestation of his presence and glorious power still to go along with them, as Exod. 33.14, 15. And how pleasing Moses prayer to God in this business, was, appears, in that the glorious discovery of God's backparts to Moses, and proclamation of his Name before him (such a discovery as never Moses himself at any other time, nor any man besides him ever had) comes in as the fruit of this his interceding for the people, and in behalf of the cause of God, as Exod. 33.19. compared with Chap. 34.5, 6, 7. Moses did many glorious works in his Generation, which others could not follow, yet God chooseth to make his glory pass before him, not in doing them, but that which every Saint may imitate him in.  
Daniel in like manner, when as yet there was no visible way for public actings in that which now began to be the business of the Generation, makes it his private work to strive with God by humiliation and prayer for the same, as Chap. 9 and how well God did like hereof, you have heard before, and the success of daniel's prayer (vers. 20, 21, 22, 23.) is sufficient testimony.  
So also Nehemiah, when the work of his Age lay out of his power to act any thing therein, save only in this way of prayer and humiliation, he as the other (this being the common way of God's people in such cases) betakes himself unto this work of praying and mourning before God in reference to the same, Nehem. 1.4, 5, etc. And how wonderfully God was pleased herewith, the sequel of the story shows, for within four months after (his praying and mourning being in the month Chisleu, vers. 1.) the ninth month according to the Jewish account, as Zach. 7.1. in the twentieth year of Artaxerxes, and the return thereof in the month Nisan, Chap. 6.1. the first month after their account, as Ester 3.7. and all in one year, (as by comparing Chap. 1.1. with Chap. 2.1. is evident) God in an extraordinary way doth so bring things about, that this Nehemiah, the praying and mourning man for Jerusalem's desolations, is furnished with commission and authority from the King to go to Jerusalem, and there to re-edify the City, and build up the wall thereof, the very work of that Generation.  
In case therefore Generation-work lie at such a plunge as thou canst act no other way in it, or in case thou be'st one who wantest both opportunity and employment wherein thou mayest be helpful in any particular way unto thy Generation, then serve the same in this general way, which service from the hands of such a one is accepted of God, and the party doing the same, in God's account, faithful in his Generation.  
Yet because many there be, who besides the general way of acting (which is a duty common to all) may in other more special ways be serviceable to their Generation, who (yet neither their call, nor opportunity reaching to the whole work, but some part of it) will be further inquisitive how they shall know that particular part of Generation-work, which is more properly theirs. To the end that such may receive satisfaction in this thing, I shall desire them to go along with me through these following Rules.  
1 Observe what part of Generation-work that is that thou art in a capacity to do. Every man is not in a capacity to do the same piece of Generation-work, but one man is in a capacity to do one piece of the work, another, another; and although the more public and general any man's employment is, the more he is in a capacity to do; yet is there no man, unless we could suppose some universal Officer over Nations and Churches, which might lawfully act in every mars sphere, which is in a capacity to do the whole work; Observe therefore what work thou art in a capacity to do.  
And here it will not be unnecessary to take into our mature consideration, the place and station God hath set a man in, the special gift a man may have, the light revealed to him, together with the opportunities that lie before him, either of which may put some men into a capacity beyond others, to act in some one business of their Generation, rather than another.  
Now what work soever any of these, or a●l of them joined together, do put a man into a capacity of acting, the dispensations of that age calling to the performance of such things (for in Generation-work (as hath been proved) dispensation gives the Call) a man may safely conclude that to be his work in his Generation, which as God's dispensations call him to, so God himself will either here, or hereafter strictly require an account of him, how he hath done the same.  
2 Observe what work that is amongst those things thou art in a capacity to do in thy Generation; which the dispensations of God without, and the bent or inclination of the Spirit within, at such time as the same is most spiritual, or thou hast most intimate communion with God calls for the present doing thereof. For it is most certain, that every thing that a man is in a capacity to do, he is not called alike to the doing of. I may be in a capacity to do many things in my Generation, and my Call to some of these things may be greater, to others less: my Call may be to some for the present, to others for the future. Now to find out which of these my Call lies first unto, it is most necessary to observe which Gods dispensations call loudest for, as that which is (as it were) the hinge upon which the rest of the work doth turn, and which if neglected, nothing else can, or is ever likely (as it should be) to be done; to which, although the essence of the Call lies here; yet if also here be added (rather as matter of inducement, than a bottom for a Call) this other observation, How my spirit stands at such times when I am most spiritual, most disengaged from private interests, and most intimately familiar with God, and most resolved to follow him (which are the ordinary times of the holy Spirits speaking) to the attempting of these things, and if then I find the impulse of my soul strongly bending and inclining that way, that the dispensations of God would lead me; I may then conclude the dispensations of God without, and the Spirit of God within, as in themselves they ever agree, so also now in witnessing the selfsame thing to me, that here doth lie that special piece of work, which amongst the things I am in a capacity to do, God calls aloud for the present doing of.  
The call of a Dispensation without (viz. Gods being risen to deliver his people) and an impulse of spirit within, putting manlike courage into a woman, was the only thing moved Jael to attempt that dangerous, yet memorable act of slaying Sisera, Judg. 5.24, 25.  
Yea what other Call the Judges of Israel— who (Deborah the Prophetess excepted) were not Prophets, for the holy Ghost calls them Judges, and that in a way of distinction from Prophets, He gave them judges about the space of 450 years until Samuel the Prophet, Act. 13.20. Yea after Moses, Samuel (of a man) is the first Prophet extraordinarily gifted read of, as Act. 3.24. Yea all the Prophets from Samuel, and those that follow after: I saw what Call, these Judges had (only Gideon, Samson, and Deborah that we read of, having extraordinary Calls, except the Call of a dispensation, the bondage God's people were in, and a secret impulse of Spirit wrought in them by the Lord, stirring them up to endeavour their deliverance: I cannot myself determine, and therefore leave the doing thereof to others.  
3 Observe what piece of Generation work that is, which when thou hast ventured on it, thou hast found God most eminently appearing to thee for thy encouragement, and also with thee for assistance in doing of it; and know that the prosecution of that is properly thy work in thy generation. Joshuah's special and principal work in his Generation, was, the rooting out the Canaanites, and it was in this work that God did most eminently appear to joshuah, both for encouragement in the beginning of the enterprise, as Chap. 1.5, 6. and with his assistance carrying of it on, until the same was perfected, as the story shows us.  
4 Observe what piece of Generation-work that is, which thou being in a capacity to do, in doing of, art like to meet with greatest opposition, and that from all hands, and stick to that as thy work in thy Generation. Christ when he was here on earth, had two great works, the one relating to his Prophetical Office, which was to publish the glad tidings of salvation; the other to his Priestly, which was to die for poor sinners. In the first of these he is opposed both by the Devil, the world, and a professing party; and in the last, by one from whom one would least expect it, even his beloved Disciple Peter, acted by Satan to oppose him in this work.  
5 Observe what piece of Generation-work that is, which when thou hast had a call, an opportunity, and an inclination to do it, and hast not set about the same, God hath presently with-drawn himself.  
God's usual way is to check his people's neglects, especially in Generation-work by withdrawing himself, as hath been fully cleared in the foregoing Discourse under that branch, discovering the danger of neglecting Generation-work in respect of our loss of communion with God thereby. If therefore such a withdrawing thou art, or hast been sensible of, and these to grow upon such neglects (lest there come a greater after-clap, this being but God's warning-piece) mind better than yet thou hast done, that work, upon neglect whereof thou hast sensibly found these withdrawings, and know, the same is properly thy work in thy Generation.  
6 Observe what piece of Generation-work that is, which, put the case thou wert to die, would make most for thy comfort, if done, and most for thy discomfort, if neglected. Some work there is which men have to do for God in their Generations, which if the messenger of Death should come, and the same not done, the heart would cry, O spare me a little, that I may recover my strength, to do this and the other work not yet done by me, as it should, before I go hence, and be no more seen. Now know this for certain, that that work which if I were now to die would afflict me, because not done, is my present work without delay to do; For that which I find will further my joy in death, I may conclude, is my duty in my life, and if a duty in my life, and only life's present time is certain to me, then may I assure myself it is my present work; the neglect whereof, as no pretence, how specious soever can excuse it, so the doing thereof will admit of no delays, though there may seem never so great cause in reason for the same. O have not then that work to do at death, the neglect whereof, though thou mayst go to Heaven, will lessen thy joy in thy journey.  
6 And lastly. But how may Generation-work be carried on, so as that God may be served in the Generation?  
In answer hereunto I shall lay done some Rules for direction, and so conclude.  
1 Labour to find out what the work of thy Generation is, and in what things chief it consists. A right Principle and a rectified Judgement must ever go before practice, or otherwise practice would be irregular.  
Now for our help herein, some light already hath been given in discussing the two former Questions; which by observing times and dispensations, searching the Scriptures, converse with Saints, and seeking God, that Christian who desires to be found in this work, may for his own satisfaction add unto; which work as very needful in this point, to the end he may go by his own eyes, and not by others, I here commend to him, and leave him to.  
2 Be humbled for it in case thou hast failed in the work of the former Generation. It is (as hath been observed God's way to punish the errors of men in one Generation, by blinding them to, and laying them by in the work of another Generation; which punishment in itself most sad, hath yet a particular dispensation going along with it, exempting all such from the penalty; who for their failings in the former Generation, have taken shame to themselves, publishing their former errors, and humbling themselves for it in the next Generation, which you may read, Ezek 43.10, 11. Son of man show the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern. And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and the go out thereof, and the come in thereof, and all the forms thereof, and all the Ordinances thereof, and all the laws thereof: and writ it in their sight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them.  
The Law of Reprieval exempting the offendor from this heavy penalty of being blinded to, and cast out of the present work of God in the Generation he lives in, ●is conditional, if they be ashamed, then show them— but in case they be not ashamed, but still justify themselves in, and own their former errors, then of necessity the contrary follows, show them not the present work, but rather let them be blinded to it, hid from them the form of the house, and the fashion thereof, and the go out thereof, and the come in thereof, and the Ordinances thereof, and the Laws thereof: Let all be hidden from them, and they laid by as to the whole, and every part of it, in case they be not ashamed.  
3 Convert private cares, which only concern thine own particular condition, into cares for the public, and the Cause of Christ on foot. Most of God's people spend their time wholly in caring about their condition, whether it shall go well or ill with them as to their particulars; making it no part (or at most but a little part) of their care, how it fares with the cause of God in the world. Now as this care is too low for a Saint to be ever poring about, so is it one main reason why after many years of care, a dissatisfaction still remains in their spirits about the thing; because they have not learned to leave this care with God, and to care more for the work of God, and the glory of God.  
Thus did Moses, Num. 14. The people are in a hurly-burly, and talk of a new Captain, vers. 4. and stoning such as would dissuade them, vers. 10. Moses now in this tumult lays aside the care of his own particular safety, and makes it his utmost care to divert the wrath of God, that he now saw coming upon the people, as vers. 13, 14, etc.  
And hath not Christ himself left us a sweet example of this, who when he was entering upon his great work of dying, seems to neglect his own particular, and makes it his great business to fortify his Disciples against the storm approaching, by giving them a seal of his love in his last Supper, preaching a Sermon of Soul-consolation to them, and also praying to his Father, with much faith and fervency in their behalf; and which is observable in his Sermon and Prayer both, for one word spoken to himself, and in his own behalf, he speaks hundreds to them, and to his Father in theirs.  
Admirable is that of Paul, 2 Tim. 1.11. who seems to forget his own salvation, that he might mind his work whereunto he was appointed, for he takes no more thought about that but only to leave it with God— I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him, against that day: As to say, I have trusted God with that, i'll venture that upon his care; but in his work, and for the cause of Christ, he suffers all things, and runs all hazards that he might be found faithful thereunto.— I am appointed a Preacher, and an Apostle, and a Teacher of the Gentiles. For the which cause, I also suffer these things—.  
4 Stand lose and dis-engaged from private interests. Private interest of honour, profit, friends, etc. hath oft times been a snare to men, and slurred them in, yea, sometimes drawn them to oppose the work of their Generation. A private interest of profit (though coloured over with a pretence of sacrifice) led Saul to the sparing of Agag, and the best of the flock, contrary to the work of his Generation, which was to have destroyed all, as 1 Sam. 15.2, 3. This proved a snare to him, and for this (as before) he is cashiered by God.  
It was a private interest of honour that made the Pharisees oppose Christ, because the multitude which before adored them as Gods, did now withdraw from them, and follow him, and so miscarry in the work of their Generation.  
It was a private interest of relations that made Solomon falter so foully in the work of God in his days, his wives drawing him to idolatry.  
It was a private interest of friendship with wicked men, because great men; (viz. joining with Ahab and Ahaziah) that brought the greatest blur, and scourge too (that we read of) upon good Jehosaphat in his days.  
What shall I say more? It was private interest made the Gadarens send Christ away, because they were loath to lose their swine. Private interest of gain was the root of that great opposition made against the Gospel in Thratira, Act 16.19, 20. and after that at Ephesus, Act. 19.23, 24, 25, etc. And private interest of honour and preeminence set Diotrephes on work to oppose John, and the work of Christ in his Churches, Epist. 3. vers. 9.10. Private interest is an enemy to the work of the Generation, and every work of God about it.  
5 Favour and own the Saints of the Generation: and here by Saints I do not mean this or that party of men, but such men (of whatsoever party they may be) as have the image of God upon them, Christ, and the Spirit of Christ in them. To disown any such one, though men call it disowning a Presbyter, disowning an Independent, disowning an Anabaptist etc. yet Christ accounts it disowning his little ones.  
In Zech. 12.5. We have a glorious Prophecy relating, unto the last ages of the-world, but more particularly to that age in which the Jews shall be converted, and it chief concerns great ones, Statesmen, the Governors of Judah, who in this day looking upon, and beholding Gods wonderful appearances in behalf of his Saints under their Government, owning of them, shattering all that do but lif● up a hand against them, to pieces, bringing all Plots and Counsels against them to nothing, they shall from hence be so powerfully convinced, that they shall say in their hearts, The Inhabitants of Jerusalem my strength, (or is our strength) in the Lord of Hosts their God, And observe it, no sooner do they say thus, Surely these are God's people, here lies our strength, we'll stick to these, but presently the work in their hands go on in despite of the most powerful opposition, God making of them the terror of all the Nations round about them, yea, of the whole world, which shall be but as stubble to the fire before them, as vers. 6. In that day (viz. the day in which the Governors of Judah shall thus speak) will I make the Governors of Judah like a hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand, and on the left.  
A sad example of the contrary we have in David, who (though he were a man after Gods own heart, and one that had faithfully served God for many years in his Generation, yet) by one injury offered to godly Uriah, his hands were so weakened, that (as I have formerly said) comparing after acts with what he did before, we hardly find any remarkable thing performed by him in his Generation afterwards. As nothing doth more strengthen a man's hand in Generation-work, then countenancing the Saints: so contrariwise nothing doth more enfeeble them, than to injure these.  
6 Keep Justice alive against wilful offenders in the work. Achan put a stop to the work of the Generation in his time; but Justice having free passage upon Achan, presently the work of the Generation goes on.  
7 Commit the managing of public Affairs into the hands of faithful and holy men. It is observable, and (but that I spare to run over again the list of Generations) I could for proof thereof produce many instances, that Generation-work hath never thriven, but have been always done by halves or piecemeal, when it hath been in the hands of such men, who not being faithful to God, have more pursued their own particular interests of honour, profit, and the advancement of relations and alliances, than the good and welfare of the cause, and the furtherance of the work of the Generation. But that which is enough for our present purpose, is, how that in the last days, particularly in that age, in which Christ will pitch a field with those Kings of the Earth, which stand in the way of his Kingdom, he will pick and cull out as the only instruments that under him shall carry on this work, such as are called, and chosen, and faithful; as Rev. 17.14. These shall make wa● with the Lamb, and the Lamb shall overcome them: For he is Lord of Lords, and King of Kings, and they that are with him, are called, and chosen, and faithful. And also in that fatal blow which suddenly after shall be given to the Romish power, and the powers of the world conjoined, his followers shall not be such as either roll in the pollutions of the world, or have stained their garments with the Idolatries and Superstitions of Antichrist, but only such as shall be clothed in fine linen, clean and white, as Rev. 19.8. And to her was granted that she should be arrayed in fine linen, clean, and white: For the fine linen is the righteousness of the Saints. And vers. 14. The Armies which were in Heaven followed him upon white Horses, clothed in fine linen, white and clean. Though men may employ others, yet Christ will by degrees lay them by in the doing of this work, before the same shall be perfected.  
8 Take heed of divers things, which if not prudently foreseen and shunned, may any one of them slug even a good man in the work of his Generation, as  
1 Take heed of being offended. Christ's Countrymen could not receive him for the Messiah, because they were offended at his meanness and poverty, Matth. 13.57. Many a man stumbles at the work of his Generation by an aptness to be offended at this and the other thing, as,  
First, At the n●w light of the Generation. As in the times before Christ's coming, and immediately after, so long as God was opening his will to his people by a written word, every generation almost did beam forth new light, in regard of being, Abraham's Generation producing somewhat, that was not revealed in adam's, nor to the old World; Mosesses somewhat, which was not revealed in Abraham's; david's somewhat, which was not revealed in Mosesses; Isaiahs somewhat, which was not revealed in David's; daniel's somewhat, which was not revealed in Isays; John Baptists somewhat, which was not revealed in in daniel's; and Peter and Paul's somewhat, which was not revealed in John Baptists time: So in the Generations since, God hath closed up his word, (truth having brought forth its last in regard of being) and especially since the man of Sin, (who creeping in, in the first ages, corrupted and darkened the light of those times for many Generations together) hath been going off the Stage, every Generation almost hath afforded its new light, in regard of discovery, of that light which in the word had being before, but obscured by the fogs of Antichristianism. So Wickleff and John Hus in their ages made discovery of some light; Luther in his Generation of more; Calvin in his of more, in respect of some things wherein Luther was in the dark; and the ages since of more, in respect of some things wherein all the foregoing Worthies were in the dark. And this to say is no disparagement to them, who did worthily in their Generations, nor matter of exaltation to ourselves, who have nothing but free Grace to boast of, nor any other reason to give, why it should thus be, but this only, so it pleased him.  
Yet as then when truth came forth in being, the new light of the Generation did oftentimes offend persons living in those Generations, so as they could not see the work, of the Cerations; as the persecutions that many of the Prophets of the Old Testament, and the Apostles of the New, did suffer from the men of those Generations for the same, doth witness; So now when truth is coming forth in regard of discovery, the new discoveries of truth have been and are a continual offence to the men of these last Generations, even to the opposing the very work of the Generation they have lived in; as the sufferings of those Witnesses of Jesus, who stood up for the Priestly Office of Christ about Luther's days by the Papacy; and the persecutions of those Worthies since who have maintained the Kingly Office of Christ by the Prelacy, and the several Nicknames of truth in this our age, and new light, the common byword of the Country doth clearly and fully evidence.  
Secondly, At those stumbling blocks which usually are laid in the work of the Generation. It is a thing to be noted, that almost in every age God hath laid some eminent stumbling-blocks in the work of that age, both for the trial of the faith of his own people in getting over them, and for his Enemies to stumble and fall upon; which stumbling-blocks as they have exercised the faith of the one, so have they been continual Rocks of offence unto the other.  
In Noah's time, when the work of that age was to expect and prepare for a universal deluge, what a stumbling-block (in reason may we think) was it to the Old World to hear of such a thing one hundred and twenty years before it comes, to look for it year after year, one hundred and twenty years together, and yet no appearance of such a thing; might they not well conclude before half that time was expired, that Noah's preaching was a fable, and his building the Ark a fancy, for no such thing as he expected would ever be?  
When Moses was sent of God into Egypt to deliver God's people thence, which was the work of that age what a palpable stumbling-block was it to Pharaoh, and the Egyptians to behold the very same miracles which were wrought by Moses, to evidence his being sent of God, done by their Magicians: might they not well say, is this man sent of God? then are our Magicians, for they do the same things as he.  
Afterwards in the wilderness did not this lie as an apparent stumbling-block before that Generation? that Israel should there wander to and fro forty years, till the whole Generation of men that came out of Egypt were consumed, before they must enter that Land they were brought out to possess?  
At the time of the building the second Temple, upon Israel's coming out of Babylon (which being in the latter times of the Jewish State, (was I take it) the Type of Christ's building his Church in the last days, upon the coming out of Antichristian Babylon) what a stumbling-block was it, that the great work of that time, the which they were come from Babylon about, should receive such a nip at the very beginning, as to be at a stand forty years together before it could go on? might not God's people fear, and Enemies conclude, this work would now surely come to nothing? who will wonder that Temple-building hath been at a stand for many years, since the coming out of Babylon mystical, that considers thus it was upon the coming out of literal Babylon, and their Temple was the type of ours.  
Christ's coming into the world was accompanied with two notable stumbling-blocks.  
First, He was born of mean Parentage, when as he was looked for amongst the Royal or Priestly seed. Secondly, He first appears out of Galilee, and (by vulgar esteem) is a Nazarene, whereas all knew the Messiah was to come out of Bethlehem. These two so visible rocks of offence, as they drew the generality to oppose him, pleading against him, and for themselves, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the Town of Bethlehem where David was? Joh. 7.41, 42. So were they sore trials to the faith of the godly, who not strictly enquiring into Christ's descent, and the place of his birth, but taking things upon trust, from report of the vulgar (a weakness too incident to many true meaning souls) made that their stumbling-block, which rightly understood, would have been a confirmation of their faith, as appears in that good  Nathaniel, who was without guile, could not tell how a while to get over this, Joh. 1.46. Can any good thing come out of Nazareth?  
And to say no more, When Christ sent forth Apostles into the world about the great work of that Generation, did not this lie as a sore stumbling-block before many, to see the learned ones, the Doctors and Rabbis of the times set by, and in this glorious work, a company of poor illiterate Fishermen employed?  
And as it is most evident, that in Generations formerly, God for wise ends hath ever laid stumbling-blocks in the work of the Generations: So he that shall but narrowly observe God's dispensations towards his people of late in these our times, shall find this verified, nothing more, there having hardly been any great Victory obtained, or any thing remarkable performed, which hath not had his stumbling going along with it, and happy is he, whosoever is not offended thereby.  
3 At the declared dissents, or the private discontents or murmur of a religious party against the work of the Generation.  
God in his secret providence, & unsearchable wisdom hath so thought it good, that Generation-work should meet with its affronts, not only from the tumultuous confused rabble of the world, but also from a religious party, who should either repine at, descent from, or make opposition against the same. It was a religious party (the whole Congregation of Israel being a professing people, amongst which, undoubtedly very many that came out of Egypt, were truly godly, who yet sinned with the Congregation, and fell in the wilderness) that in the days of Moses did so heap up their murmur, murmuring upon murmuring against the visible dispensations of that age.  
It was a religious party, yea, and that too upon a religious ground (as well as a politic) Joh. 11.49, 50, 51, 52. that gave wicked counfel for the putting of Christ to death.  
It was a religious party, the Jews and the devoute women that raised persecution at Antioch against the work of the Gospel, expelling Paul and Barnabas, the faithful Preachers thereof out of their coasts, Act. 13.50. A religious party have always had a finger in opposing Generation-work; And observe, when a religious party hath opposed, this their opposition hath been so great an offence, that not only the common multitude, but right honest hearts have from hence stood a loof from, and been shy of the work of their Generation. Christ could not be received of the Jews for their Messiah, because the religious party of the Priests and Pharisee did oppose him: And how great an offence was this to the poor simple meaning people, who but a little before seeing his works, cried out Hosanna; being now by these men of credit possessed that he was a Deluder, they change their note, and cry crucify him, crucify him, as the story tells us.  
4 At the after-miscarriages and errors of those who have been the only active instruments and lights at first, in the work of the Generation. 'tis matter of offence, to not a few, to see men active at first in the work of their Generation, prove, afterwards retarders of the work, and darkness thence to spring whence the first light of the Generation did arise: Hence most are apt to call in question the righteousness of that cause, and purity of that light which the first owners by future miscarriages have cast a blemish upon. Now though there seemeth in it to be just matter of jealousy, yet if seriously weighed and compared with foregoing Precedents it is not so: for who knows not that Solomon was the first King of Israel that ever built a house for the true worship of God, and yet the first that ever built High places for Idolatry. Peter was the first Disciple that publicly confessed Christ, and yet the first that openly denied him. Judea was the first place where Gospel-light did shine, and from whence the world was enlightened, and yet the first place where error sprung up, and the light of the Gospel darkened, Act. 15.1. Certain men came down from Judea and taught the brethren, except ye be circumcised after the manner of Moses, ye cannot be saved.  
5 At the ghastly look and untrodden footsteps of some particular dispensations and actings attending the work of the Generation. In all Generations almost there have been in managing the work of the Generation some particular actings which outwardly have had so foul an aspect, that if not be held with an eye, seeing God, his will, and design therein, might justly breed offence & dislike in the beholders. With how offensive a eye did that act look, & how may we think in reason, might it tend to the hardening the Egyptians, that Israel going out of Egypt, pretending to worship God, should by a cheat, (as setting Gods will aside, man's reason would account it) plunder the Egyptians of all their Jewels and riches, a thing which if done without God's special command, had been contrary to morality.  
And whether or no, had not Gods command authorized Joshua thereunto, could that act of his in entering Canaan, and not only taking their Land from them, but also putting all the Inhabitants both young and old to the sword, been termed any other than an act of inhuman and barbarous cruelty?  
Yea further, let reason be judge of that act of Jaels' in murdering Sisera at a time when his Master was in league with her Husband, and when as he too (as a man flying for life) committed himself to her for shelter, and what will it call the same but treacherous dealing, an act of perfidiousness and highest injustice?  
What need I multiply? let reason, not seeing Gods will, be judge of Jehues action, in putting the King his Master to death, and extirpating the Royal Family, and will it not brand the same with the odious names of Disloyalty, Usurpation, and Treachery to his Prince? which yet was an act commanded by God, God having so ordered it, that in all ages there should stand in the work of the Generation, some such facing and staring actions as should not only amuse men, but also offend the eyes of the obstinate, weak, or ignorant beholders.  
2 Take heed of being discouraged. As offences on one hand hath put many a man by the work of his Generation, so have discouragements on the other hand put some by, and weakened the hands of others in the work. Now there are several things at the which men are discouraged, whereof I shall particularise a few, As  
1 At the littleness and lowness of beginnings. It is God's way in the carrying on of his great and glorious works of wonder, ever to begin very low, and rise high by degrees. I shall instance only in two things, both appertaining to Christ's Kingdom, and the rather because (as hath been showed) that it is the great work of this age.  
1 The Kingdom of Christ in his Churches, it is a most glorious work, yet low in the beginning. The building of the second Temple, which (as hath been said) was the type of this, had first a day of small things, which lookers on were ready to despise. Zach. 4.10. Who hath despised the day of small things? before a day of great things. First, a foundation stone is laid, and then Zerubbabel the builder hath his hands holden forty years, before he can lay a top-stone, or bring the work to perfection. The planting of Churches in the Primitive times, what a low beginning had it; one Paul, and a few poor Fishermen acting in this work, and that against all the world.  
This is lively set forth in that Parable, Matth. 13.31. The Kingdom of heaven is like unto a grain of mustardseed— It gins as a grain of mustardseed, which is the least of all seeds, and of this but one grain, not many; yet in the end it grows a Tree that the Fowls of the Heaven c●me to lodge in the branches of it.  
2 The Kingdom of Christ over the world, the glory of this work is such, that when it shall be, the whole earth shall be full of the glory of it; yet how little and low shall this work be in the beginning. It is at first a stone cut out of the mountains without hands, little and weak, yet after, a great mountain filling the whole earth, Dan. 2.34, 35. It is first a little one, after that a thousand, Isa. 60. ult. A little one shall become a thousand— It first gins in Zion, i.e. in the Churches, amongst a company of poor despised worshippers of Christ (whereof Zion was a type) Psa. 2.6. Yet have I set my King upon my holy hill of Zion. Afterwards it spread itself over all the world, Vers. 8, 9 Ask of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession. Thou shalt rule them with a rod of iron, thou shalt break them in pieces like a potter's vessel.  
David's Kingdom (the most lively type of Christ's Kingdom over the world) how low and seemingly unlikely ever to rise, was it in the beginning? One David, a poor man's Son, a keeper of sheep, to be a King, and yet his Kingdom at present in the hands of another, a powerful King Saul, one chosen and anointed by God, to whom the whole Nation had subjected themselves, and under whom they had obtained glorious Victories. Who would ever have thought this Kingdom could have risen, and yet it did?  
Christ's riding into Jerusalem as King (which, I take it, did shadow out both these) it was upon an Ass, one of the most despicable of all the creatures; and yet, not upon a grown Ass neither, an Ass in his full strength, but upon a Colt, the Foal of an Ass, the weakest and most despicable, of the most despicable, Matth. 21.5.  
Thus it is God's way in great works (especially in Generation-work) to begin low, and rise by steps. Now we shall find that low beginnings in the work of the Generation, have sometimes been a discouragement to persons acting therein. So in Ezra's time, when the foundation of the second Temple was laid, the low and little beginnings did so discourage the ancient men who had seen the glory of the former house, that it is said they wept with a loud voice. chap. 3.12.  
2 At the powerfulness and succesfulness of opposition against the work. As Generation-work hath never wanted powerful opposition; so sometimes opposition for a while hath been successful against the same. What powerful opposition shall be made against the work of God in the last times? viz. The ●etting up Christ as King in Zion, or his Churches you have foretold, Psal 2. where we have opposers of a higher note, Kings, Rulers; Opposers of a lower rank, Heathen people: Yet all, Prince, and Beggar can join hand in hand to oppose Christ's Kingdom.  
And how successful that opposition made by the adversaries of Judah was to the work of the Generation in the days of Ezra, whereby a stop was put to the work for many years together, is there recorded. And which is to be noted, the very opposition made by Judah's Enemy's to the work; was, that which did exceedingly discourage and weaken the hands of them that wrought therein, Ezra 4.4. Then the people of the Land weakened the hands of the people of Judah, and troubled them in the building.  
3 At Great ones holding off, and withdrawing their hands from the work. Generation-work hath seldom found the friendship of great ones; Have any of the chief Rulers or Pharisees believed in him?  
In Nehemiah's time, the only men that would not put their necks to the work of that age, were the Noble men, ch. 3.5. Their Nobles put not their necks to the work of their Lord. Now what a discouragement it is to the meaner sort to see the great ones stand off, or withdraw, who knows not?  
It is observable, which I would not here pass over, that in that age in which the Jews shall be brought in, God's first glorious appearing shall be amongst a middle sort of people, Zech. 12.7. The Lord shall save the Tents of Judah first— i.e. God shall first begin to discover his glorious power, and make bare his arm of Salvation, not amongst the poorest of all, who have no Tents, no place of habitation, but are Vagrant and Beggars; nor the richest, who have their sumptuous Palaces, and royal Houses; but a middle sort of people, living in a plain, but an honourable and comely way, such as the way of living in Tents of old was; and the reason hereof is given, that the glory of the house of David, and the Inhabitants of Jerusalem, do not magnify themselves against Judah, i.e. that men of Princely and noble blood, dwelling in Courts, or sumptuous Palaces, or depending upon such places, may not (as hath been the manner from the beginning) magnify themselves against others, because in a rank or ranks below them. If this shall be the way of God's dispensations towards that age, be not discouraged, in case we now who are fallen into the same, see many great ones withdrawing their hands from the work.  
4 At the perfidious and treacherous dealing of some particular persons employed in the work. It is no new thing in Generation-work, as to meet with opposition abroad, so treachery nearer home. David in his work had a treacherous son Absolom, a treacherous Counsellor Ach●tophel. Nehemiah in the carrying on of his work had a treacherous Shemaiah, yea treacherous Nobles acting with him as chap, 6.10, 17. Christ in his work had a treacherous Judas for one of his followers.  
And what a discouragement treachery in some, is to others, that one instance of Absoloms' treachery is proof enough, which did so sink the heart of David himself, and the hearts of all his mighty men of valour, yea of the whole Country, that they fled weeping with a loud voice from Absolom, 2 Sam. 15.23.30.  
5 At the meeting with disappointments. Disappointments of expectations prove oft times discouragements, at best disquietments to those that meet with them in their work. A disappointment did so dishearten bold spirited Jeremy, that he took up a hasty resolution to quit his hands of God's work, chap. 20.7, 8, 9 Yea Paul himself (though a man so watchful, active, and having such command over his Spirit, as none more) was so disquieted by a disappointment (and one would think it a small one too, only missing of Titus) that he lost a very fair opportunity of doing Christ service at Troas, 2 Cor. 2.12, 13.  
6 At unkindnesses received from those whose good and welfare we have ever closely pursued in the work. It is a remarkable example, and pertinent to the thing in hand, that of Moses, Exo. 17. who having (as an instrument under God) brought Israel out of Egypt, carried them through the Red Sea; yea made it his business from first to last, above any thing of his own, to seek their good and welfare, meeting with so unkind a return, (for all his tender care of them) as that no sooner did they want a little water, but presently they fall to chide with, and upbraid him, as men ready to stone him, vers. 2, 3, 4. He is so discouraged hereby, as that this very discouragement pusheth him into that sin against the work of his Generation, for which, and no other, he is shut out of Canaan, as compare vers. 7. with Num. 20.12, 13.  
7 At multiplied sentences of death put upon the work; This though it will take in some of the foregoing discouragements, which are but as so many sentences of death put upon the work: Yet because it may be extended farther, I shall here allow it a particular place by itself.  
The more grace and mercy is wrapped up in any of God's dispensations towards his people, the more and greater sentences of death are usually put upon that work which those dispensations call for, and by which, this mercy is to be ushered in. The dispensation of God towards Israel, in bringing them out of Egypt, was a dispensation full of mercy, and nothing more verified in the story of it then this, that multiplied sentences of death did attend the work. Before deliverance comes, they are in hard bondage; when deliverance was near, their bondage grows higher, and their tale of bricks is doubled. No sooner are they come out of Egypt, but they are instantly at death's door, being surrounded (as it were) with destruction; a Sea before them, Ro●ks impassable of either side, an host of armed men behind them, coming purposely to destroy them, No sooner is this danger over, but wanting bread, the whole Congregation is ready to famish with hunger; and this no sooner passed, but they want water, and are all at the point of perishing for thirst; and by that time this was over, Amalek, a warlike Nation, engageth them (who had never seen War) in the open wilderness. God had great mercy, mercy upon mercy for Israel, and here were great sentences of death, sentence of death upon sentence of death attending them, as they were in the way to it.  
Now that which was the misery, and indeed the very undoing of this people, was, that instead of believing, when a sentence of death was over them, they were discouraged thereby, and straight way began to murmur, which murmuring of theirs in the end cost them dear, as the story will tell us.  
But the principal thing in my aim is this, which is worth our observation, viz. That it was a mear discouragement occasioned by a sentence of death, put upon the work of the Generation, through the evil report brought home by those spies sent to view the land of Canaan, which was the fatal Rock whereupon the whole Nation of six hundred thousand men, and upwards (Caleb and Joshuah excepted) did suffer shipwreck, as will appear by comparing Num. 13.32. with Chap. 14.1, 2, 28, 29, 30. A lesson for those to think of, who giving way to their discouragements, when a sentence of death is upon Christ's cause, do flinch from the work of Christ in these days.  
3 Take heed of envy against such whom God employs in the work of the Generation. Envy against instruments employed by God in Generation-work was a part of Israel's sin, for which they fell in the wilderness, as Psal. 106.16. They envied Moses in the Camp, and Aaron the Saint of God. Mere envy against Christ drew the Priests and people in Christ's time to reject him, and sin against the work of the Generation, Matth. 27.18. Mark 15.10.  
Envy of persons employed in the work hath ofttimes raised opposition to the work itself of the Generation: That work, which if done by some should have found approbation, is therefore displeasing, because done by others. As said a Popish Cardinal in Luther's time: A reformation indeed is needful, and to the wished, but that Luther a rascal Friar should be the man should do it, this is intolerable.  
4 Take heed of procrastinating that work which is the business of the present Generation, under a pretence that the time of doing of it is not yet come, neither are things ripe for it. This was the fault of those in Haggai's time (for which they are sharply reproved for it) who did put off the work of the building of God's house, under pretence the time was not come, Hag. 1.2. This people say the time is not come, the time that the Lords house should be built.  
5 Take heed of limiting God to Ordinaries. My meaning is, in case ordinary means for the carrying on of the work be wanting, and cannot be had, take heed you do not so bind up God to these, as thereupon to desert the work. In Generation-work God in all ages hath allowed himself a latitude in working, not tying himself to Ordinaries. Now when God walks in a way of Extraordinaries, it is not only lawful, but a duty in case Ordinaries fail, to believe for Extraordinaries.  
It was an extraordinary thing to believe that the bare striking of a Rock should fetch out water thence, enough to supply a million of people ready to die for thirst; Yet because Moses and Aaron in an age wherein God walked in a way of Extraordinaries, did not believe, for this their unbeleef, is severely punished, Num. 20.10, 11, 12.  
6 Take heed of neglecting the nick of opportunity that God puts into thy hands to do the work of thy Generation in. There is a day, and a nick of opportunity which God lets some persons have to serve their Generations in; which if let slip, they are gone (as to Gods using of them any more) and that past recovery.  
Ester had a nick of opportunity, which had she slipped, though deliverance should have arisen to God's people another way, yet she and her Father's house had been destroyed. There was a nick of opportunity that Israel had to enter Canaan upon the return of the Spies, which had they embraced, the door stood open for them, but they neglecting it (though it were in a hasty fit, and a thing which presently too they recanted, wishing they had never done it) the door is shut, and now it is too late to repent it, for their carcases must fall in the wilderness. Take heed of losing the nick of opportunity wherein thou mayst act for God, lest afterwards when perhaps act thou wouldst, God will not own thee in his work.  
7 Take heed of forecasting events, but do thy work, and leave events to God. Ionas by forecasting events, that God was gracious, and would therefore spare Nineveh, and then he should be esteemed a false Prophet, runs from the work of his Generation, Jon. 4.2.  
8 Take heed of settling thyself upon seeming godly and righteous principles, when these clash with the work of the Generation. Many men look no farther than this, in case they have a principle which seems just and pious, they think that will bear them out what ever they do. But had not Caiapha● so, when he was Lord chief Justice in counselling and contriving the most notorious bloody design that ever saw light? What more righteous, and seemingly godly principle than this, that one man should dy● to save the lives of a whole Nation? yet this principle so just, so pious to an eye of reason was the Foster-father of that most cursed nefarious act (I mean as acted by them) of putting Christ to death.  
And here to add an instance or two more, borrowed of a worthy servant of Christ in these our days, 
Mr. Owen's Sermon preached before the Parliament, Octob. 24. 1651. being the Public Thanksgiving for our Worcester Deliverance.  because fitly applicable to the thing in hand. What more righteous principle than this, that it belongs to the chief Ruler of a Nation, to see to the profit and glory of that Nation? Yet Pharaoh settling himself upon this righteous principle, only evil as it did cross the work of that Generation, to the end his Realm might receive no detriment by letting Israel go, whose continuance in that bondage was so much for their advantage, he, and his perish in their principles, being led by these to act against the work of their Generation. So what more prudent and just principle than this, that it is not meet to let a Potent Enemy into the bowels of a Nation? yet Sihon King of the Amorites upon this principle opposing Israel, at the time in which God was leading them into Canaan, he and and all his people perish by it. Take heed of doing all that thou conceits thou hast a principle, will bear thee out in doing.  
9 Take heed of lending an ear unto such friendly respectful offers, which carry in the bowels of them (though guilded over with outward respect and friendship) a crafty design against the work of the Generation. As Generation-work hath never wanted a party who have by open force opposed the same; So likewise there hath mostly been a party attending of it, who by secret fraud and pretences of Friendship have sought to undermine it, which latter have ofttimes prospered in their designs (through the overmuch credulity of persons employed in Generation-work) when and where the first have failed.  
Was it not a very fair offer of Moab, (when otherwise they could not have their wills upon Israel, then) to come, and in a friendly way to call and invite the people to their houses, and to grant to them (though strangers, and men of different principles) liberty to worship with them? What a large show of respect and courtesy was here? And yet no other but a mere crafty design to draw Isracl to sin, by which (when no other way they could do it) they drew the wrath of God upon Israel, Numb. 25.  
So was it not a very fair Petition of Adonijah, 1 Kings 2.16, 17. to ask Abishag the Shunamite to wife? a thing one would think to man could have blamed; yet Solomon spies out a crafty design, laid in this smooth Petition, which was to get the Kingdom, and consequently to put by the great work of that Generation, viz. the building of the Temple, which Solomon was appointed unto.  
So likewise what a friendly motion, and seemingly full of dutiful respect and obedience, was that of Shemajah to Nehemiah? Chap. 6.10. wherein no other thing is pretended but the discovery of a dangerous plot in the hatching, and tender respect to the safeguard of his person, and yet this no other but a crafty design, to draw Nehemiah to sin, and to bring a slur upon him, in managing the work of his Generation, vers. 13.  
To say no more, What could be in outward appearance a more friendly offer than that of Judah's Adversaries, Ezra 4.2. to come, and freely proffer their help, and to join with Judah in the carrying on that great work of Temple-building, which was the work of that Age? Yea, and to do this at such a time when the work was despised, and had lain dead many years, the instruments employed in it few and weak, so that laying all things together, one would judge that there could be nothing in their hearts more than good will to the work, and desire the same should prosper; when as yet there was no thing in all this fair show but a crafty design lying at the bottom of it to obstruct this work of God, as vers. 4, 5, 6.  
10 Take heed of making reason of State the rule of public actings. Jeroboams reason of State made Johu perform by halves the work of his Generation, destroying the house and image of Baal, but winking at the Calves in Dan and Bethel. This reason of State was that which led a grave wise Counsel into a most cursed practice, viz. the voting the Son of God to death, John 11.47. to the 54. The results of pure reason of State, are ofttimes dangerous, most times contrary to the work of the Generation.  
11 Take heed of setting up humane Laws above the work of the Generation. My meaning is, in case these two come in competition rather to choose neglect in the work of the Generation, than in any way to be offensive to humane Laws.  
If the Commands of God himself, and the special acts of his worship are to give place (as hath been before proved) to the work of the Generation, then surely without any want of that due respect, that is, and aught to be given to man's Law, it may be said, and also without offence, that humane Laws are much more to stoop, and fall down to it; the Authority of God being above that of man.  
In ester's time there was a Law in the Kingdom of Ahasuerus, and the foundation of it was no other but the privilege and honour of the supreme Magistrate, that whosoever, man or woman, should come in unto the King in the inner Court, except such to whom the King should hold out the golden Sceptre, he should be put to death, Chap. 4.11. Which Law in itself was not evil, as it was merely Politic, respecting only the Honour, State, and Privilege of the King: Yet when the Cause and People of God lay at such a plunge, that without entrenching upon this Law, God's Cause in that Age must have fell to the ground; Esther, though uncalled by the King, yea more, having no other Command from God (as formerly hath been showed) but only the visible Call of a Dispensation, pusheth upon the Pikes of the Law, and runs the hazard of the peril of death, and how wonderfully God did stand by her, and preserve her in so doing, the issue of this her dangerous attempt recorded in the History may sufficiently inform us.  
12 And lastly, Take heed of conjunction with such who are not real hearted to the Cause of God, and the work of the Generation. When Israel went up out of Egypt a mixed multitude of Egyptians, and others that were not Israelites, went up with them, Exod. 12.38. Which mixed multitude did afterwards prove a snare to them, even in the very work of the Generation, by drawing the Congregation to murmur against the Lord, Numb. 11.4. And the mixed multitude that was amongst them fell a lusting, and the Children of Israel also wept again, and said, Who shall give us flesh to eat?  
What need I relate that which every one knows? how godly Asa lost himself by his League with Benhadad King of Syria, and good Jehoshaphat by his compliance with Ahab, and Ahaziah. And although it be true that the examples of the Kings of Judah are not in all things patterns for States and Kingdoms in gospel-days to walk by; yet the reason upon which the Seer reproves Asa because he relied upon the King of Assyria, and not on the Lord, falls as strongly upon professing States under the Gospel, as it did on him: who shall, I hope, be kept both from his sin, and so from his reproof: Which he shall continue to pray for, who is a friend to Zions prosperity, and also England's welfare and interest, which is, and will be found solely depending on it. They shall prosper that love thee, Psal. 122.6. Amen.  
FINIS.   

Generation-work: The Second Part.  
Wherein is showed, what the Designs of God abroad in the World, may in all likelihood be, at this present day, and in the days approaching.  
Being an Exposition of the Seven VIALS, Rev. 16.  
And other Apocalyptical Mysteries.  
By John Tillinghast, the meanest and unworthiest of Christ's Laborers.  Rev. 14.7. 
Fear God, and give glory to him, for the hour of his judgement is come.  Chap. 12.12. 
Therefore rejoice ye heavens, and ye that dwell in them; Woe to the Inhabiters of the Earth, and of the Sea, for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.  Chap. 11.18. 
And the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants the Prophets, and to the Saints, etc.  
LONDON, Printed by R. Ibbitson for Livewell Chapman at the Crown in Popes-head-Alley, 1655.   

The Epistle Dedicatory.  
To all those who love. and patiently wait for the Appearing and Kingdom of our Lord Jesus Christ, Grace and Peace be multiplied.  
Dear beloved in our Lord,  
IT is reported of the Primitive Saints, that these words, the KINGDOM OF CHRIST, the KINGDOM OF CHRIST, were so frequent in their mouths, that their malicious Adversaries (willing to mistake the simplicity of their meaning and intention) did make the words matter of Fact, charging them hereupon with Treason, as if they had driven on some design to get for themselves the Kingdom.  
Whether the simplicity of the Saints in the age we live in, who being come to the very dawning of the day, and beholding the Lord going up to his Kingdom, cannot hold their peace, but must cry out HOSANNA TO THE SON OF DAVID, HOSANNA IN THE HIGHEST, may through the subtlety of the old Serpent have any such abuse put upon it, or no, I wave at present. But this I am sure of, the first ages had not the Kingdom of Christ so much in their mouths, but after ages had it as little; their hearts were not so warm to it, but the generations since have been as cold. And indeed it was necessary it should so be; for the Beast Antichrist being to rise in the world, who after his rise must continue to reign two and forty months, Rev. 13.5. it was needful therefore, to the end he might be revealed, that there should be (as the Apostle tells us 2 Thes. 2.3.) a falling away, which falling away above all things was necessary, that it should be in the Truths of Christ's Kingdom, no Truths being so diametrically opposite to Antichrist as these; others shake off his leaves, these pluck him up by the roots. If therefore the policy of the Dragon had not found out a way to brand these Truths, and by making them odious, to hold them down, his Kingdom must have fallen many ages since, for he should have had no Beast to resign his Power, Seat, and great Authority to. It stood him greatly in hand therefore by some means to cloud these, which by continuing to shine, would have nipped Antichrist in the bud; and this the wisdom of God permitting, to accomplish thereby in the end a more glorious design, which he effectually did.  
Hence within the fourth Century (at the end of which the Beast arose) the Truths of Christ's Kingdom (before generally received) began to be condemned, and to go under the odious name of Heresy.  
Hence also we find not in the Revelations any mention made of Christ's Kingdom, nor any noise of such a thing in the world all the time of the Beasts reign; but the great cry of the dwellers on the Earth is, The Beast, the Beast, who is like unto the Beast? yea the whole world wondereth after the Beast, Rev. 13.3, 4.  
But now in the latter days, as the Beast gins to go down, so do the precious Truths of Christ's Kingdom again begin to revive, and have a resurrection.  
Hence we find that as the world by degrees gets rid of the Beast, so is the cry in it still louder and louder of Christ's Kingdom.  
First, Amongst the Saints in the world, who no sooner have got so much footing as to stand and face the Beast, which before trod them down, and trampled upon them, but presently they make the world ring again, with the noise of Christ's Kingdom. Rev. 15.2, 3, 4. And I saw them that had gotten the victory over the Beast, and over his Image, and over his Mark, and over the number of his Name, stand on the Sea of glass having the Harps of God, And they sing the Song of Moses the servant of the Lord, and the Song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways thou King of Saints; Who shall not fear thee, O Lord, and glorify thy name, for thou only art holy? for all Nations shall come and worship before thee, for thy judgements are made manifest.  
Secondly, After this the Beast having received a more fatal blow, the cry of Christ's Kingdom, that was before among some Saints only, is now more general, and runs among the multitudes, yea, the great ones too (of whom till this day we hear little) as Rev. 19.6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty Thunderings, saying, Allelujah, for the Lord God Omnipotent reigneth.  
Thirdly and lastly, Yet after this, upon the sounding of the seventh Angel (when Christ comes to take his Kingdom) it is then openly proclaimed with a great voice, Rev. 11.15. The Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and ●e shall reign for ever. And as an echo to this voice, ●he hearts of Gods faithful ones reply, v. 17. We give thee ●hanks, O Lord God Almighty, which art, and wert, and ●rt to come, because thou hast taken to thee this great ●ower, and hast reigned.  
Thus the noise and cry in the world towards the latter end of Antichrists reign, is very different to that which was in the time of his reign, than the cry was, The Beast, The Beast: now the old cry is up again, The Kingdom of Christ, The Kingdom of Christ.  
Yet, notwithstanding the cry of Christ's Kingdom shall at this day be so loud, shall not the ears of all, no not of the Saints themselves, be open to hear it; but some of them (as well as others) shall be so deeply wedded to the sweetness of Antichristian worldly interests that (to maintain these) they shall rather choose to sit by the waters of Babylon, than with the loss of them to stand with the Lamb upon Mount Zion; else what need would there be of any such Proclamation to be made, as we read, is immediately before Rome's ruin? Rev. 18.4. Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
And these who thus shall do, are not to be reckoned among those who in this great business followed not the Lamb at all, but among those who followed the Lamb some part of the way towards Mount Zion, but upon some turn, or falling in with some worldly pleasing interest, by the way did quit his company, before they came thither.  
For this cause the hundred forty and four thousand, which stand with the Lamb upon Mount Zion, Rev. 14.1, 2, 3, 4. are differenced from others, not in this, that they were Saints, and others not; nor in this, that they followed the Lamb, which others did not; but the difference is made to lie in these two things:  
1 They were Virgin-Saints, which had not defiled themselves with women, i.e. were not espoused to any worldly interest, the desire of which is as natural to the hearts of men, as the desire of women; and particularly, they had never any thing to do with the interest of that Whorish woman, spoken of Chap. 17. And this to be the meaning of the phrase the foregoing words do give it, which by a parallel phrase, setting forth the same thing, calls them the Redeemed from the earth, i. e. from earthly interests, as outward glory, honour, riches, etc.  
2 They were such who follow the Lamb whethersoever he goes, Verse. 4. If the Lamb will go in strange untrodden paths, making his way over the necks of the Kings, and Princes of this world, they will follow him there. If in unpleasing paths, turning about in a manner upon themselves, and treading under feet their beloved interests, dear, and near Relations, taking from them their outward glory and ornaments, yet they will make a turn with him, and follow him there: for they are such as will follow the Lamb whethersoever he goes. Now although there may be many besides these at this day, who may come under the more general Character of Saint-ship, and followers of the Lamb, i.e. for some time, yet shall they be found short of these particular Characters, viz. of being Virgin-Saints, unespoused to worldly interests, and followers of the Lamb not only here, and there, but whithersoever he goes.  
Hence we have it specially noted of these, that they sing as it wert a new Song, before the Throne, which no man could learn, but only the one hundred forty four thousand which were redeemed from the earth, vers. 3. Why doth the Holy Ghost say, As it were a new Song, and not rather a new Song? The reason I take to be this, because the Song for the matter of it in general, is the old Song, i.e. the same Song still, that all the children of Zion sung together upon their first coming out of Babylon. But now the Lamb their Leader, having upon his march towards Mount Zion, taken some strange, rough, untrodden, unexpected paths, which they upon their coming out did not so much as dream of, many of those who upon his first march set forth with him, with as loud a cry as the rest: begin now some to draw backwards again to Babylon, some to lag behind their Colours; and now they can sing with the rest no longer, i.e. they cannot now any longer own his Appearances and workings, praise him or magnify his name for them; yet for all this, even at this time when many fall off offended, the One hundred forty four thousand redeemed from the Earth, they march on with the Lamb, singing still, owning, approving his works, resolving to keep him company whethersoever he goes. Now in this respect the Holy Ghost doth not term it a new Song, but as it were a new Song, because it puzzles most of the old Singers, seeming akogether new, and another to them, though yet indeed it is the same, the change being more in them, than in the Song, and the One hundred forty four thousand can sing it still.  
Hence likewise this One hundred forty four thousand are spoken of as being a select and picked party called therefore, vers. 4. The redeemed from among men, being the first fruits unto God, and to the Lamb, i. e. they are (if I may so say) for the choyceness of their spirits above others in adhering to the Lamb their Leader, the very cream of men, such as the Lamb accounts his first fruits, i.e. makes more store of than of others, who yet may be of his Corn, and a part of his Harvest too.  
And as that which is not here impertinent, we may observe, that as the coming out of Egypt was in Old Testament times one eminent type of the Saints deliverance from Spiritual Antichristian bondage, for which cause the Antichristian State is spiritually called Egypt, Revel. 11.8. and the coming out of Babylon afterwards, another; for which cause Rome in the Apocalypse takes denomination from Babylon: So is it a thing worthy to be noted, as touching both these Types, that that Generation which by stirring set the work first on foot, did afterwards prove the greatest (I may say the only) retarders of it. For as touching the first, WHO hankered after the Flesh pots of Egypt, but that Generation? WHO though come out, yet had been brought up there: WHO moved the returning back again? but that Generation that came thence: WHO made light of the great things God did in the Wilderness? but that very Generation, who from the first had seen his mighty Wonders in Egypt.  
As touching the Second, WHO are they that cry out, The time is not come, the time that the Lords house should be built? Hag. 1.2. But that very Generation who came out of Babylon with great hearts at first to do the work; but were afterwards engaged in particular concernments, and private interests, building seiled houses for themselves, vers. 4. hereby letting the work of their Generation lie waste.  
And truly it is that which I have verily thought with myself, and that some time, namely, That it would befall us in this Age, coming out of Antichristian Babylon, even as it did them coming out of Egypt and Babylon of old, i.e. we should see those very persons who leading us out of Babylon at first, did cry, Christ's Kingdom, Christ's Kingdom, either by hankering after the Egyptian fleshpots of Honour, Profit, etc. (which once having tasted they cannot lose the relish of) wholly to quit their first principles and affections, and so set their faces back again to return into Egypt; or if not so, yet at leastwise (as the comers out of Babylon did, who were somewhat the better of the two) finding difficulty in going on, make a stand on the way, there building seiled houses for themselves, i.e. advancing their own particular interests instead of helping forward the work of Christ's Kingdom.  
What shall I any further enlarge upon this uncouth Theme, harp any longer upon this unpleasing string? It was without doubt an ill Omen to Barnabas when he chose Mark to go with him to the work, who had before deserted it, that he should do but little in it. And indeed the Event proved it; for as by that act he lost the hearts of the Church, who recommended Paul and Silas to the Grace of God, but take no notice of Barnabas and Mark; So also is it observable, that from that very day, he who was so active before, we hear no more of him. True, he had this to plead, Mark was a good man, but Paul whose eyes were more open, saw, that notwithstanding his goodness, yet having once at a pinch deserted Christ's Cause, he was not a man likely afterwards to thrive with, in carrying it on; and therefore wife, wary Paul, if there be no other way to clear his hands of him, for the works sake, rather than he will run the hazard, he will bid farewell, even to his old beloved preaching, suffering Companion, Barnabas himself.  
And now as for you (dearly Beloved) to whom I dedicate these Lines; I only say, The Book itself is yours, and whatsoever of the mind of Christ is discovered in it is yours. I shall therefore close up this my Epistle with the words of the Holy Ghost, Isa. 2.12, 13 etc. For the day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan. And upon all the high Mountains, and upon all the Hills that are lifted up. And upon every high Tower, and upon every fenced Wall. And upon all the ships of Tarshish, and upon all pleasant Pictures. And the loftiness of man shall be bowed down, and the herghtiness of men shall be made low; and the Lord alone shall be exalted in that day. And the Idols he shall utterly abolish, Ezek. 17.24. Then all the Trees of the field shall know that it is the Lord that hath brought down the high Tree, and hath exalted the low Tree, hath dried up the green Tree, and made the dry Tree to flourish. Isa. 9.3. The zeal of the Lord of Hosts will perform this.  
So believes he, who is, A poor unprofitable Servant in his Master's Work, JOHN TILLINGHAST.   

The Epistle to the Reader.  
Christian Reader,  
IT was not in my thoughts when I put forth my former piece, which I was moved to do, partly for the encouragement of some, who had ventured far in the work of their Generation, and partly for the provocation of others, that I should have appeared again upon the public Stage, whence few that climb up, come down any better than losers, if not from men, yet through that corruption that lodgeth in their own hearts: But being by more than one or two, upon the coming forth thereof, desired to speak my thoughts more clearly and particularly as touching the Design or Designs of God in the Age we live in: And to that end, some proposing this Prophecy of the Vials, as a subject most suitable for such a discovery, which opened, they conceived would further unfold the Werk of this Generation; and being added as an Appendix to the other, might be of use: Although considering how great the Task was, how mystical that Prophecy in particular, upon which the thoughts of good men were so various, and how unskilful I myself was in the general knowledge of the Prophets, which was a thing most necessary to such an undertaking, I did for a while lay aside wholly the thoughts of satisfying their desires; yet finding desires renewed, after I had given them over, I knew not but that it might be some call unto me, seeing nothing but my own discouragements lying in the way to hinder: Whereupon I resolved to make a trial, and as the Lord should come in with light, so to proceed, or give over; being encouraged hereto from that of Daniel, Chap. 12.4. That the Book was to be sealed up but to the time of the end, when by the running too and fro of many (which implies a kind of duty) knowledge shall be increased; And also considering that a special blessing (surely to quicken our dull hearts to this Work) is annexed to the Book of the Revelations, both at the beginning and ending, whereas no Book besides it in Scripture hath the like, Chap. 1.3. Blessed is he that readeth and they that hear the words of this Prophecy, and keep those things which are written therein, Chap. 22.7. Blessed is he that keepeth the say of the Prophecy of this Book. These things were at first some encouragement to me, and are still refreshment to my spirit, as touching what I have done; for though I will not say, I have in all things found the truth, (which yet I persuade myself is through Grace in some things here done) yet do I judge a liberty left for me, as well as others, to crowd into the number of that many, who run too and fro to find it; and also do believe it is a thing may be done without prejudice to a man's grace, comfort, or communion with God, yea, as a help to all these, seeing that a special blessing from Heaven is pronounced to such as read, hear, and keep these things.  
And as to the Treatise itself, I may give this account of it, That when I began, my thoughts were not upon a second Part, but only to have added this, as a brief Appendix to my first. But after I had taken a serious view of the Prophets and the Revelations, comparing one with the other. I saw so many precious ears of Corn lie scattered every where, that an eager desire of gleaning, made me forget my first resolutions, and this little Piece (which I had in my thoughts, laid out but for two or three sheets at most) upon the sudden to swell into a second Part, more large than the former. And truly in doing of it, I have been so far from moulding things according to any preconceived opinion (which I find a thing most apt to deceive) as that (setting aside some general persuasions, which I had before as touching Christ's coming) I have upon deliberate consideration, seen real cause to forsake some things formerly taken up by me; and to alter those general conceptions which before I had of the Vials, almost in every thing.  
And notwithstanding I had some thoughts at first positively to lay down my own opinion in things referring to the Vials, without mentioning the opinion of others, yet did I afterwards judge it convenient for the satisfaction of such who delight to turn over Expositors, not only to lay down my own, but also briefly to insert those reasons, which pondered in my thoughts, made me see a necessity to forsake the old beaten paths, and seek a new; wherein I can speak it truly, I have not desired to besingular (though oft necessitated so to be) nor forsaken any man, so far as by right reason I have been able in my most serious thoughts, to bring his opinion, and the truth together; and where I could not, though I highly reverence the men, as inestimable of more worth for grace and abilities both, than a hundred such as myself, yet have I not durst to follow them, because I have taken it up as my resolution in this day (which through the grace of God assisting, I shall hold unto) not to follow any man, or men living, though I honour their holiness, and love their parts, any farther than I can see the truth, and them to follow that, nor for any respect whatsoever to forsake any man, so far as he appears to me to go with that; And in this resolution (as to the present work) I am confirmed, by considering that the knowledge of those Prophecies which relate to the last times, is to be attained, not so much by settling upon old received Principles, as by running to and fro to seek new Light and further Discoveries.  
If any inquire of me as touching the reasons, why I have forborn to mention the names of such Authors, as I have had occasion in this Discourse to deal with; my answer is, because I would not appear as an opposer of men, though for the love of truth I am an opposer of false Principles, which may be in the best man; and also because I would not give just cause, by bringing the names of good men upon the stage, to any who yet are living, or the friends or lovers of such as are deceased to be offended. I might add another reason (with wishes it were otherwise) because many Professors in our days, are grown so wanten, that the very naming a good man, and showing him to be in a mistake, is enough to make his name of little esteem, if not odious with some of them. And yet although I have suppressed names, have I always laid the weight of their Reasons in the balance; not willingly concealing, nor extenuating by my laying it down, the strength of any one Argument, that whilst I was composing this Discourse, I could meet with making against me; which for any to do, I have always judged a manifest sign of one, who rather seeks to make others think him a Victor, than to find the truth.  
Having given thee (Christian Reader) this brief account of the rise of this enterprise, and my progress in it, I have only two or three things to add.  
First, In case thou art one who art a young beginner, whose face is but newly set towards Truth, to seek it, let me commend to thee this one rule amongst many (which those who wait for the Spirit shall learn) it being that which the Author (being such a one as thyself) finding himself wearied, and quite tired out in seeking after truth, whilst he hath addicted himself to follow now the opinion of this man, now of that; being able all this while to settle upon nothing, hath in the end been forced (as in other things, so in this) to have recourse unto; which is, to take the naked Scripture, and read it over, and by some distinguishing mark made in the Bible to sever those Scriptures, which in the Prophets and elsewhere treat of the last times, from other Scriptures whose subjects are different; which done, thou shalt then be able, by the help of thy mark to turn thy Bible over, and in a few hours to consider all that from one end of the Scripture to another, hath special relation to the last times (or by making a different mark to any subject into which thou desirest light) whence having first by comparing the whole together founded thyself upon such Principles as are contradictory to no part, thou shalt then be able to pass a right judgement upon the different minds and say of Writers, knowing when and where to choose and refuse, as they agree with, or differ from the substance of that truth which in Scripture hath special relation, either to such a Time, or such a Subject, and as where this is carefully and understandingly done, there will be little need of the multitude of Authors; so where it is omitted, there will be little else save confusion to him that shall turn them over. And this let me say further, in doing of it, thou mayest promise thyself (through the help of the good Spirit) more full sat is faction than I will promise thee, from what I have written, or from any Book extant that ever I met with besides the Bible, and willingly I would have been here at the pains to have pointed out to thee those Scriptures whose subject is the last times, but that I judge that to read over thy Bible diligently thyself, and mark them out, will do thee much more good.  
Secondly, In case thou art one whose delight and study runs this way, to pry into the mysteries of the last times, if he might teach, who indeed hath more need to learn, I would say, make stops sometimes, and look round about thee, lest while thou art running on, supposing thou seest thy way before thee, thou dost unawares out run thy Leader, which if thou dost, thou wilt straightway be woodded, and wildred, and go to work with thy reason only, (which will never make good work) to hue the way thou shouldst go in; And further, never fear to make a turn out of the common road (though standers by cry, you are out of the way) if so be thou perceivest truth to have taken that path before thee.  
Thirdly, If thou art one who art offended at the visible dispensations of this age, and upon that account no friend to studies of this nature, I only say, perhaps thy readiness, to be offended at what is done, and doing at this day in the world, ariseth hence from a not observing the signs of the times; study therefore these things a little; and more, take a wise man's counsel, Act. 5.36. Refrain from censuring and opposing, for if the work now doing in the world be of men, it will assuredly come to nought; but if of God, happily whilst ye oppose, ye shall be found to fight against God.  
Fourthly, and lastly, Whatsoever thou art, receive not what is written without trial, nor throw it away (upon a lose trial) with a Tush; the one is an enemy to thy comfort, for he that swallows meat whole, tastes not the sweetness of it; the other may be to thy light, for he that's resolved to open his eyes but half way, must expect to see men like trees. And as things are not written with a spirit of infallibility, so as that all must be received; so neither (I hope) is any thing put in with so much levity as deserves to be cast out with a Tush; but rather lay Scriptures together, weigh things well, and then judge; Thus the Bereans did, and are called noble for so doing; whereas those who take things upon mere trust, and those who throw them away without any trial, are neither of them noble.  
Only in case of trial, do not for one single Scripture, which may seem to thee to contradict any part, reject the whole, but rather lay Scripture to Scripture, till the whole of Scriptures is brought to some harmony, by which time possibly thou mayest see reason to be of my mind; if not, a better harmony being found, I shall (I so hope at least) with thanks for light, willingly relinquish my own, and come to thine.  
And further, In case some things upon diligent fearch do evidently appear to be mistakes, do not therefore because of some weeds, throw away all the corn; he that will eat no corn, but what grew up without weeds must eat none at all; he that thinks to have truth from such imperfect creatures as we are, without error, errs himself whilst he so thinks.  
And lastly, In case thou seeing reason for it, dost receive things, receive them not as bare notions, which will be little benefit to thee, or comfort to me, that I have laboured only to fill men's heads; but now and then suck upon them in thy Meditations, perhaps thou mayest find some sweetness in them, they have not been all dry bones to the Author in composing; who there fore in his composure hath studied plaineness and brevity (so far as will stand with weak capacities) that things might be fitted the more (without being tiresome or tedious) for thy meditations.  
Let none wonder I have written out so many Scriptures at large, they were sent to me in writing, I thought they might be so to thee in reading, and it hath been sometimes a question with me, whether a defect in this, and a bare quotation of Chapter and Verse, hath not made the Writings of some more dry to the Reader, than otherwise they would have been?  
I have no more (Christian Reader) save to beg thy prayers for me, in doing which, let me obtain thus much; That in case the Lord make any thing either in this, or my former part useful to thee, and affecting to thy heart, that in the midst of thy joys, thou wouldst not forget to send a groan or two to Heaven in the behalf of the poor unworthy Author (who would not, had he not much need thereof, so publicly make this request, and having need, is glad he can do it) that the Lord would make, and keep him very humble, that the improvement of a talon of gifts, may not at all be prejudicial unto grace; Withal, that he may not at last, having pressed others to the work of their Generation, be himself found negligent, and as an unprofit able instrument be laid by therein, which he can never look down into his own heart, but he seethe real cause to fear, from which yet he hopeth (Saints helping together with prayers for him) he shall be kept, who is,  
One that esteems it a most glorious Privilege to be of the number of those who follow the Lamb whithersoever he goes. J. T.   

GENERATION-WORK; The Second Part.  
Wherein is showed what the Designs of God abroad in the World may in all likelihood be, at this present day, and in the days approaching. Being an Exposition of the Seven Vials, Revelations 16.  
The Introduction.  
AS the Holy Ghost in the precedent Chapter, and the first verse of this, hath laid down several things as preparatory to the following Vision of Pouring forth the Vials: So do I judge it a thing most meet and safe in this our Exposition to walk by the same Rule; and first of all, as an Introduction to the whole, to commend to the consideration of the Reader, these few Propositions.  
I. PROPOSITION. That the time of pouring forth the Vials, is then to begin when Antichrist is going off the Stage, and true Reformation hath gotten some footing, and the Church of Christ which before lay hidden, and invisible gins to appear.  
This is clear Chap. 15.2, 5. where as Antecedent to the pouring forth of the Vials, we have,  
1 Victory gotten over the Beast, and over his Image— vers. 2, which is not in such a sense to be understood, as though the Beast, his Image, Mark, should hereby be abolished or destroyed: For than what need would there be of any Vials to be poured forth upon the Beast afterward, the work being done, and he destroyed already; or why should his Mark, and Image, be mentioned again in the first Vial? But the meaning is (as I conceive) that Saints immediately before the Vials begin to be poured forth, shall so far have gotten the victory over the Beast, as concerns either the safety of their own persons, or the doing of the work; yet Antichrist shall not have power over them to make them subject themselves to him, allow of his Image, Mark, the number of his Name; or else to persecute them, kill them with the sword, as in former times he hath done; nor shall he have such a power as to hinder them in the work they are going about, of pouring out the Vials.  
2 The Saints who have obtained this Victory, stand on a Sea of glass mingled with fire, vers. 2. noting, that the Saints at this time, shall have attained to some degrees of purity in Doctrine and Worship, so far at least, as to discern and renounce the gross Idolatries of Antichrist, which are set forth by his Image, Mark, the number of his Name; though yet they shall not have attained to that purity the Church of Christ enjoyed before the corruptions of Antichrist crept into it; For then there was a Sea of glass, clear as crystal, Rev. 4.6. here is a Sea of glass, but not yet so clear as Crystal. Though this Reformation shallbe pure, in respect of the impure and filthy puddle of Antichristianism, yet shall it have some mud in it, in respect of the purity of the Primitive streams. And whereas this Sea of glass is said to be mingled with fire, it denotes, that the Saints in struggling with the Beast shall not be without some sufferings on their part, though the victory falls to them, yet a mixture of suffering shall go with the victory: And also (as the wisdom of God is manifold) it may denote, that the contenders against the Beast, shall not as yet be so one amongst themselves, but that there shall remain hot jars and contentions amongst them, one party against another.  
3 The Temple of the Tabernacle of the Testimony in Heaven is opened, vers. 5. That is, The true worship of God in his Church, which before was hidden and private; Saints worshipping God by stealth in corners, shall now begin to be public and visible; though as yet this worship shall not be in so perfect and fixed a way as afterwards, therefore set forth by the Temple of the Tabernacle; for although the true worship of God was in the Tabernacle Moses built upon the first coming out of Egypt, yet was the Tabernacle movable, and the Worship therein not in all things so complete, as in Solomon's Temple afterwards.  
Now find out the time to which these three Characters do most exactly agree, and then we have found the time where we are to begin the Vials; which not here to hint, I shall hence only observe, That all those Expositors which begin the Vials with the Primitive times of the Church, or those who coming lower, do yet begin whilst the Man of Sin was in his greatest state and strength, are not to be followed as guides in this thing; To all which Expositions, though nothing else were to be opposed, yet it is sufficient that the Vials are called the seven last plagues, Chap. 15.1.  
II. PROPOSITION. That the Vials are to be poured forth by Angels only coming out of the Temple, clothed in pure and white linen, having their breasts girded with golden girdles, Ver. 6.  
The meaning is, That the Instruments God will employ in doing of the work (at leastwise for the swaying and ruling party amongst them) shall be such as have renounced the false Idolatrous worship of Antichrist, and embraced so far as their light goes, the true worship of Christ, in which respect they are said to come out of the Temple; whose conversations shall be pure and unspotted, therefore clothed in pure and white linen, and their designs and actings for God in managing this great business (how ever judged or scandalised by others) shall yet be carried on with much sincerity, uprightness, and integrity, which as a golden Girdle shall be upon their Breast.  
Hence not the Turk, nor the Jews, nor any of the Antichristian Princes or party, nor any other who are unconverted Idolaters, false Worshippers without the Temple, can be looked upon, or interpreted, to be the Angels of any of the Vials.  
III. PROPOSITION. That Gods call to the Angels of the Vials to pour out their Vials, is to be principally looked for out of the Temple.  
The matter of their work is to be looked for in the word, that what they do be agreeable to that Rule; but the Call to go about the work, that is, without delay to pour out this, or that Vial, is mainly to be looked for out of the Temple. Chap. 16.1. I heard a great voice out of the Temple, saying to the seven Angels, Go your ways; and pour out the Vials of the wrath of God upon the earth. The meaning of the word, is not as if by one general command from the Temple, all the Angels were authorized at once to pour out their Vials; no, but as the Angels were distinct, so they had distinct calls; yet the Call of each came as a great voice; that is, with much power out of the Temple; God first setting it strongly upon the hearts of his people in his Temple, that such a work is to be done (I Jesus have sent my Angel to testify these things in the Churches, Chap. 22 16.) who thereupon with a great voice cry mightily to each Angel (i.e. such instruments as they see God hath raised up, and empowered) to do that work.  
Yet understand this, I am now speaking not so much of the general Call, as a more particular and special Call, peculiar to this time of the Vials. The general Call to Generation-Work is (as hath been proved in my first part) dispensation, but now at this time, besides the Call of God's dispensations, the instruments God shall raise up to ruin the Whore, shall have a more particular Call to this work, to the end they may neither flag nor draw back, namely the loud and uncessant cry of the Temple.  
First, Hence the general voice or cry of God's people out of the Temple, is much to be heeded in that age, in which the Vials are pouring forth.  
Hence secondly, Extraordinary actings, or actings in a strange and extraordinary way, are to be looked for, whilst the Vials are pouring forth; for is it not a wonderful and an extraordinary thing to attempt things new, and in former ages unheard of, and that upon this account chief, that it is the general voice, and cry of Saints, that they have it upon their hearts, this work must be done.  
iv PROPOSITION. That the subject of each Vial, or the things or person● each Vial falls upon, are such only as God hates, accounts his eneys, and chief things pertaining to Antichrist. This is clear, for,  
1 The matter of each Vial is pure wrath, yea fu● wrath, as Chap. 15.1.7. Chap. 16.1. and pure and fu● wrath is proper only to such.  
2 Each Vial is poured out upon the Earth, Chap. 16.1. i.e. things carnal and earthly, persons out of Church and aliens to the Commonwealth of Israel; Earth her being opposed to Heaven, the true Church of God, or Spouse of Christ.  
3 The Vials in particular will evidence this; For the first Vial falls upon such as had the Mark of the Beast, and worshipped his Image, Chap. 16.2. The third upon such as had shed the blood of Saints, and in requital had blood given them to drink, vers. 6. the fourth, fifth, and seventh, upon such as blasphemed God under these plagues, yet repent not to give him glory, vers. 9, 11, 21. And for the other two, that they likewise fall upon such, will better appear hereafter, when I shall come to open the subject of each Vial.  
Hence, not Christ himself, not the Scriptures, not the Church or people of Christ, nor any such like thing, nor the inanimate creatures, as the Sun or Elements, may be accounted the subject of any of the Vials,  
V PROPOSITION. That the effects of one Vial, do oft times run into another Vial.  
My meaning is, the immediate following Vial, or the Vial following that may sometimes be poured out before the Effects of the foregoing Vial are wholly ceased; For although an order is so to be observed (the Holy Ghost having laid it down) as that we must not conceive all are to be poured out at once; yet it is unbecoming the Majesty of God, to tie him up so strictly to order, as to conceive the punctum of time ending one Vial, to be the beginning of the next. If man in his employments be not so to be tied up, much less God.  
Hence we are not to straiten the work of the Generation to one Vial only, that which for present we are under, because such may the case be, that before the Effects of one Vial are over, God may call upon his Servants (his Providence opening a door thereunto) to pour out anoher.  
VI And last PROPOSITION. That the Terms and Phrases relating to the Vials, are not to be understood in a literal, (unless where either the Text itself, or consent of other Scriptures enforce it) but in a metaphorical sense.  
For if we take the Earth, Sea, Rivers, and Fountains of waters, Sun, Air, etc. in a literal sense, how should a Vial of wrath poured out on these, be any whit more prejudicial (without a miracle) to God's enemies, than his friends, who partake of the benefit of these in common with the other? Yea, how contrary to reason would it be, so to interpret the third Vial? for (as one saith) did ever Rivers and Fountains of waters literally shed the blood of Saints? or did God ever (in way of revenge) give them blood to drink?  
Hence, Those of the Popish party, and such of our own as would put a literal interpretation upon the things here spoken of, are mistaken.  
These few things (from which in the general some light already hath been afforded us, and of which more particular use will be found hereafter) being premised; I now come to treat of the Vials themselves, and of each in their order.  

VIAL I.  

1. The SUBJECT of it,  
The EARTH.  
Vers. 2. AND the first went and poured out his Vial upon the Earth.  
Of the whole Universe, Earth is the most gross part; Air is of a subtle nature; Water of a more gross; Earth the grossest of all, as being the dregs and settlements of the whole. By Earth then, we are not here to understand, Earth as opposed to Heaven, i.e. the true Church, as vers. 1. but the Popish Earth, viz. the grosser part of Popery, or the Lees and Dregs of that Religion, opposed to the finer parts of it. Now these Lees and Dregs are no other but that damnable Doctrine of the Papists (by which Christ's Mediation and Priestly Office, and so consequently the very foundation of Faith and Salvation is destroyed) which maintains Justification by works, upon which poisonous deadly root do grow the filthy abominations of their Mass, their Crosses, Indulgences, Invocation of Saints, Purgatory, Penance, Pilgrimages, Monkish-life, etc. which in respect of their Discipline, though that be impure, may yet well be called the Dregs, as being far more impure.  
Upon these filthy Dregs of Romish Doctrine, began the first Vial to be poured forth by Luther, and other Worthies of those times, who by the light of truth made such a discovery of the unsoundness, yea, perniciousness thereof, as that now the same began to be odious in the eyes of all. And that here (and no where else, either sooner or later) we are to begin the Vials, is clear, because no time doth so exactly agree to what we have said concerning the time in our first Proposition, as this doth.  
That discovery of the filthiness of these things, which was more ancient, in the times of Wickliff, Hus, the Waldeneses, and Albigenses, could not be any part of this Vial, for the grounds of our first Proposition; and also because that discovery served only to deliver the faithful ones of those times, from the poison of these abominable Errors, not having any such effect as to destroy them in others, for they remained still in credit with the generality.   

2. The EFFECT.  
A noisome and grievous Sore. And there fell a noisome and greievous Sore upon the men which had the Mark of the Beast, and upon them which worshipped his Image.  
Our Expositors do generally understand this Sore to be that inward vexation, envy, wrath, fury, madness (which as an inward Sore torments those in whom it is) that befell the Priests, Monks, Canonists, with all that Rabble, who had the Mark of the Beast, and worshipped his Image, upon the pouring out of this first Vial. But according to this Interpretation, the Effect of the Vial should be no other, but a tormenting of the men who were the upholders of the evil, and not a destruction of the evil itself; whereas indeed the proper and natural Effect of every Vial, is a destruction of the thing it falls upon. It is not amiss therefore to seek yet some other interpretation of these words. And what if we say thus? That look as it is with a man, or men, that have noisome grievous Sores upon them, others loathe them, withdraw from them, cannot bear their presence or company; So did it now befall the men who were the Authors and Assertors of these abominable Idolatries.  
The generality of the people who before adored them as Gods, not once calling their principles or practices into question, did now by the pouring forth of this Vial, come so palpably to discern the gross and horrible Idolatry of these their Forgeries, as that they began to loath and abhor, not only the things themselves, but the very Assertors of them, and to withdraw from them as infectious persons, full of grievous and noisome Sores; so that now they can no longer delude the people, and draw them to a loving and liking of these things, as formerly they had done; no, but themselves with their principles and invention are become odious, and a filthy stinking Sore in the eyes and nostrils of the Commonalty. Which Effect, how evidently it did show itself in Germany, and here with us in England, and also in other Nations, about this time, upon the preaching and writing of the forenamed Worthies, with others their fellow-helpers, is by many sufficiently recorded.  
Thus much as touching the first VIAL.    

VIAL II.  

1 The SUBJECT,  
The SEA.  
Vers. 3. AND the second Angel poured out his Vial upon the Sea.  
By Sea here, we may not (as some) understand Nations, because they are a part of the Subject of the next Vial.  
Nor yet (as others) the corrupt Doctrines of Antichrist, concluded upon in the Council of Trent, which (say they) the learned Chemnitius poured out this Vial upon, in his Book called, Examen Concilii Tridentini, because (as hath been said) the former Vial fell on these, to which (the Subject being still the same) it is more proper to refer the labours of those godly men, who after Luther, still continued to lay open these things in their colours, than to account the same, the pouring forth of another Vial.  
Nor yet as a later Writer, the Political state of the Roman Empire, which did suffer detriment by the late German War. 1 Because the Effect of that War fell as heavy upon God's people there as his enemies; whereas the Vials are upon enemies only, as our fourth Proposition proves.  
2 Because notwithstanding those shake, the Empire is yet standing, whereas the shaking of the Vials is such a shaking, as destroys and removes the thing shaken.  
3 Because the Germane Empire is (as in its place shall appear) the Subject of another Vial.  
But by Sea we are to understand the Discipline of Rome, as under the former their Doctrine; or to speak better, the Romish Hierarchy, in whose hands the power of Discipline lies, made up of a Pope, Cardinals, Archbishops, Bishops, together with the inferior Clergy, who receive their power and standing from these, which is by themselves called, and to us known, by the name of the Sea of Rome, the Pope's Sea, the Cardinal's Sea, the Bishop's Sea, etc.  
And truly this monstrous Beast, though his Rise is out of the Earth: Rev. 13.11. yet doth he exercise all the power of the first Beast (vers. 12.) whose Rise was from the Sea, vers. 1. and therefore is not amiss called in this second Vial, where the downfall of his power is spoken of, by the name of the Sea, whence his power is primarily derived.  
And indeed, look what near affinity there is betwixt the Sea and the Earth, they bordering one upon another, the same is betwixt Discipline and Doctrine. And as the Sea girts in the Earth on every side, so that which is as it were the Girdle, holding together all the gross, earthly superstitions, and inventions of Antichrist, is an absolute tyrannical power of Discipline, imposing principles, ways, and forms upon the consciences of men wheresover the same is set up.  
If you ask me, When was this Vial poured forth? I answer, In the year of our Lord, 1641. it had its beginning, (though the Effects of it are not wholly over as yet) when the Parliament of England did vote down Archbishops, Bishops, with all that crew, root and branch, declaring their office and standing to be Antichristian; for although some sprinklings of this Vial fell on them before, yet the pouring of it forth, which gave them their fatal and deadly blow, cannot more fitly be applied to any time than to this, when by the Law of a Land, yea that Land too, which is by some reckoned the first of the Horns of the Beast, the just judgement and indignation of the most High was poured out upon them, in such manner, as that not only they, but all other ever since, who have gone about to assume to themselves a Lordly power over Christ's little flock, have fallen through the powerful Effects of it.  
And that which will not weaken this Interpretation in case it be considered, is, that as the two great things of Jesus Christ that Antichrist had invaded, were his Priestly office, and Kingly; The first by his pernicious Doctrine; The second by his absolute tyrannical Discipline: So the first remarkable blow that Antichrist ever suffered, was in detecting and destroying his cursed Doctrine, and gross Idolatries by it maintained, with which he had made an invasion upon the mediation and Priesthood of Christ; which being done, because yet Christ's Kingly office was invaded by an Antichristian Lording Discipline, Christ therefore (that he might fully recover his own, before he invades his enemy) makes it his next attempt to regain into his own hands his Kingly Power and Authority, which to do, the very next remarkable blow that befalls the Man of Sin (after the hot controversies about Christ's Mediatorship, and our justification by Christ alone began to cease, the Saints in this having obtained a complete victory, and given their Adversaries both the rout and ruin) is in his Lordly Tyrannical Discipline, which straitwayes now gins to be questioned; yea not only questioned, but finally is shaken, yea thrown down as Antichristian, and that by Law.  
If it be said, That Archbishops, Bishops, etc. are but an inferior and an inconsiderable part of the Romish Hierarchy, and therefore the downfall of these, seems to have too much put upon it, whilst the same is made a principal Effect of that Vial, which is poured out upon the Hierarchy itself.  
To that I answer, though inconsiderable and inferior, yet are they a part of the Hierarchy, whose standing is by the same power, and upon the same bottom with the rest: And had it not been for a Vial of wrath poured upon the Hierarchy itself, these as parts of it could not have fallen: Neither is it necessary that the pouring out of the Vial, should sweep away the whole at once, for that were to destroy Antichrist with one Vial, and not with Seven.  
If it be further objected, that this hath been done but in our Isle of Great Britain, the Hierarchy even at this day in most of the Kingdoms subjected to the Beast being in as full and absolute power as ever.  
My answer is, That so long as the Isle of Britain is reckoned amongst the Horns of the Beast, it is sufficient, though but in one Horn this be done; for neither did the former Vial extend itself to all the parts of the Papal Kingdom (for the greater part lie rolling in the very Lees and Dregs of Popery unto this day) nor indeed shall any of the Vials, the last excepted, be poured out upon the Kingdom of the Beast in general, but some fall upon one part of it, some another.   

2 The EFFECTS.  

1 EFFECT.  
The Sea becomes as the blood of a dead man.  
And it became as the blood of a dead man.  
That is, That Hierarchy which before went for pure and Apostolical, did now appear through the pouring out of this Vial upon it, to be a Sea of blood, i.e. a wretched Seat of cruelty; yea blood of a dead man, i.e. corrupt, filthy, stinking.   

2 EFFECT.  
Every living soul in the Sea dies.  
And every living soul died in the Sea.  
That is, All those who stand by the power of, have their dependence upon, or livelihood from this Hierarchy, are by the Effects of this Vial, despoiled of this their Antichristian standing, power, and livelihood, and so die a civil death.  
How visible these Effects, for a great measure, have already been with us in England, and will be more as yet, before the after-drops of this Vial are over (which if I mistake not, the present National Ministry in England, being but as twigs growing upon the former stock, both must, and shall feel) it is in a manner superfluous here to add. And although I conceive the Providence of God hath brought us at this day under the next Vial, yet is there still a relic of this behind; the Effects of one Vial ordinarily running into another (as in our fifth Proposition) and a generation of men that have long deserved it, yet for the greater part of them hitherto scaped the blow, shall feel it.  
Thus much as touching the second VIAL.     

VIAL III.  

1 The SUBJECT  
The Rivers and Fountains of waters.  
Vers. 4. AND the third Angel poured out his Vial upon the Rivers and Fountains of waters.  
By Rivers and Fountains of waters, we are not here (as most) to understand the Bishops and Doctors of the Romish Synagogue, because (as hath been proved) the foregoing Vial fell upon them.  
And also secondly, because though they have been causers and promoters of shedding the blood of Saints, yet the act of bloodshedding hath ever been by another power, to whom being condemned, they were turned over to be executed; and as the blood of Christ, though caused by the Priests, is yet said to be shed by Pontius Pilate, because by his power the thing was acted; So the continual bloodshed of Saints in the Kingdom of Antichrist, though caused by the Bishops, may yet be said to have been done by the Civil power, because by that power the thing hath been acted.  
That by Rivers and Fountains of waters, the Jesuits should be here meant (as a late godly Writer judgeth) seems not probable to me; 1 Because they are not where in all this Book set forth by any such name. 2 Because had this Vial been poured out, and that (as is judged) some years passed upon these, most surely this generation of men had not been so rise and active, and that in all places, as at this day they are. 3 The Jesuits (setting aside what they have done in a secret way by Treachery, and that of some few only) have not been actors any whit more in shedding the blood of the Saints, than their Fellow-companions the Bishops and Doctors of the Romish Synagogue. 4 And lastly, The time assigned for the doing of this, was many years before the second Vial was poured forth, and therefore a thing most unlikely that this should be the meaning.  
A late worthy Writer upon the Vials, in this (as in many things else) varies from the common-road of Expositors, understanding by Rivers, States, and Kingdoms, by Fountains of waters, the Heads of these, namely, Kings, Parliaments, Statesmen, etc. upon whom this Vial is poured forth.  
To this I do the more readily assent.  
1 Because the former Expositions cannot stand, for the reasons aforenamed.  
2 Because the ordinary use of the words give this to be the meaning; For Rivers and Waters in Scripture-phrase signify People and Nations, Ezek. 32.2. Son of man, take up a lamentation for Pharaoh King of Egypt, and say unto him, Thou art like a young Lion of the Nations, thou camest forth with thy Rivers, and troubledst the waters with thy feet, and fouledst their Rivers. Isa. 8.7. Now therefore behold, the Lord bringeth upon them the waters of the River strong and many, even the King of Assyria. Rev. 17.15. The waters which thou sawest, where the Whore sitteth, are peoples, and multitudes, and Nations, and Tongues. The Fountain in common language is as much as the Head of a River, whence it ariseth, and by which it is nourished.  
3 Because the reason of the Vial, vers. 6. For they have shed the blood of thy Saints, doth (as but now was showed) more fitly agree to those who have hitherto been the Actors in shedding the blood of Saints, than to any other.  
4 Because this Interpretation doth make a glorious concurrence and harmony, betwixt the order of God's workings hitherto (since the Vials began to be poured out) and the order of the Vials: For the first remarkable thing wherein the hand of God appeared against the Beast, was in the detection of, and destroying his damnable doctrine, and abominable Idolatries. Next pouring contempt upon, and pulling down the Antichristian Hierarchy. And the very next thing remarkable since that, hath been the shaking of some Nations, and removing from their seats their Kings and great ones, who were secret friends unto, and supporters of this Throne of iniquity; accordingly, the first came under the first Vial, the next the second; And why may not the third, being a thing remarkable, and distinct from the other, come under this third Vial, we are now speaking of?   

2 The EFFECT.  
The Rivers and Fountains of Waters become blood.  
And they became blood. That is, Wars do arise in those Nation's subject to this third Vial, to the involving the people in blood, yea causing the blood of chief Heads and great ones to be poured forth. How within these few years past, our Rivers in England, and the places subjected to it, have run blood, yea the Fountain head hath sprouted blood, is sufficiently known to all men. Now the reason why I interpret blood here according to the Letter, is, because a necessity so to do lies upon me, and that from the very words, for such blood as hath been shed by the Rivers and Fountains of waters, such blood by way of retaliation is given them to drink, vers. 6. but blood hath been shed by them in a literal sense, therefore God in their own kind, repays them again, and they become blood.   

3 An ADJUNCT.  
(Which I so call, rather than an Effect, because properly it is not an Effect) and that is, A Justification of God in these terrible executions of his wrath upon them.  

1 By the Angel of the Waters.  
Vers. 5, 6. And I heard the Angel of the waters say, Thou art righteous, O Lord, which art, and waste, and shalt be, because thou host judged thus:  
For they have shed the blood of Saints, and Prophets, and thou hast given them blood to drink, for they are worthy.  
The Angel of the Waters, is that Angel who shall be used to pour out the Vial of God's wrath upon the Rivers and Fountains of waters, called Angel of the waters, because he hath a power over the Waters, to pour out God's wrath upon them; Which Angel shall at this day acknowledge, that notwithstanding the things themselves done by this Vial, are strange, and to be wondered at, things unthought of, unheard of; yet being done, that the hand of God in them is marvellously just, and to be magnified of all his people, being the just recompense of the injuries offered to, and the blood of Saints. How in the midst of those great and wonderful changes, and revolutions that of late years have been in England, the hearts of all those who have gone along with God in these his glorious dispensations and mighty works of wonder, have been (notwithstanding the continual offence of others, and of the greater part) carried out to justify God, and say, Thou art righteous, O Lord, &c. cannot by them be forgotten.   

2 By another out of the Altar.  
Vers. 7. And I heard another out of the Altar say, Even so, O Lord God Almighty, true and righteous are thy judgements.  
The Altar was the place upon which Sacrifices being slain, were laid to be consumed. It signifies a suffering condition, and so is used Rev. 6.9, 10, 11. I saw under the Altar the souls of them which were slain for the word of God, and for the testimony which they held. And they cried with a loud voice saying, How long, O Lord, holy and true, dost thou not judge, and avenge our blood on them that dwell on the earth? Only with this difference, the sufferings there spoken of were unto death, and martyrdom, and therefore they are said to be under the Altar; but here, though their sufferings are great, yet not to death, and therefore they cry out of the Altar, though they are upon the Altar, yet not so, but that they can still give testimony to God's work in the world. The second Testimony therefore coming out of the Altar, or from the Altar, denotes the persons bearing this testimony to be such as lie under great sufferings, who out of the Altar, i.e. in the midst of all their persecutions, do yet give testimony that the strange astonishing and unwonted Effects of this Vial, are no other but the true and righteous judgements of God, inflicted upon those, upon whom this Vial is poured out.  
How suitable hereunto is that Testimony not long since sent over, by some exiled Bohemians from Lissa in Poland, to us in England, written by one of the banished in a little Book, entitled Clavis Apocalyptica, who in page's 1●3, 104. speaking of the great Revolutions in the Isle of great britain, and particularly mentioning that of the Fountain Head becoming blood, he (though yet as one amazed at the thing) saith thus; We must by virtue of that clear Text, say with the Angel, Lord, thou are righteous, because thou hast judged thus.    

Two things from what I have said, are worthy observation.  
First, That this Vial hath a do●ble attestation going along with it, (which is not found in any other Vial) of the Righteousness, Justice, and Equity of the things effected by it; Why so? I take the reason to be this, because the things done under this vial, shall be so strange and amazing; so besides the ordinary path and course of Providence, and without former Precedent, as that the legality and justice of them shall be called in question by most; and therefore we have a double Testimony (that out of the mouth of two Witnesses, or two so is of Witnesses, the righteousness of God's wonderful works might be made manifest) confessing Gods hand herein, and the same to be most righteous in the doing of them.  

2 The persons bearing this testimony are;  
1 The Angel of the waters; that is, the instruments themselves, that God will use to do these great things by, who shall in their consciences be abundantly satisfied, and bear public testimony that the things are righteous. 2 Another out of the Altar, i. e. Saints in a suffering condition from some more remote place, who hearing these things shall also cry, Lord thou art righteous. Why do these two bear witness only, and no other? The Reason may be this, To teach us that the effects of this Vial shall be such, that hardly any but those who are either deeply engaged in pouring of it out, their hands, hearts, or prayers going with the work, or such who are under great persecutions for Christ, and thereby disengaged from all worldly interests, shall be able to say concerning the things done, Lord thou art righteous, in the doing of them.  
Object. If it be said, That there are Saints in Scotland and Holland, who in the time this Vial is pouring forth do suffer much why do not they with these other, come ●n, and cry, Lord. True, and righteous are thy judgements? I Answer,  
1 Because, though they suffer, yet are not they upon the Altar, under suffering for the cause of Christ, but rather upon the Stage of this world, suffering for love to a worldly interest which fain they would uphold, when God is throwing it down. 2 Because they are mixed in the crowd with those men, and have shaken hands with that interest upon which this Vial falls, and therefore it is no wonder that the righteousness and justice of it should be hidden from their eyes.  
Quest. If any now shall ask me, What Nations I judge those are, that are more immediately subject to the Vial?  
I answer, England, with its Territories, the Low Countries and France; And my reason is, because where the b●ood of Saints hath been in a more eminent manner poured out, there in all likelihood is this vial to fall, this being the reason of pouring it forth, they have shed the blood of thy Saints, vers. 6. but setting Germany and Italy aside (which come under the two next Vials, and therefore not to be brought in here) it is in England, the Low Country's and France, that the blood of Saints hath been most eminently shed, Witness the blood of Saints spilt in England in the days of King Henry 8. Queen Marry: I need not say King Chartes his ●e●gn too. In the Low Countries in the days of Duke d● Alva, who made it his boast, that he had there put to death 36000 Protestant's besides many that suffered there likewise under other Princes. In France, the cruel barbarous slaughter (which continued for many years) of the Waldenses, Albingenses, the late horrid massacre at Paris, and in many other parts of that Kingdom; therefore though possibly the droppings of this Vial may afflict some other Nations, so far as the blood of Saints hath been spilt in them, and by them, yet more immediately, and directly (in such manner as to break their whole frame, and alter their Civil constitution) this Vial falls upon England with its present Territories, the Low Countries, and France, whereof the first hath already felt it; the second now feels it, and he who is coming to render recompenses for the blood of Saints shed in the other, stands at the door.  
Object. If it be said, But since the time that blood hath been shed in these lands, there have been (especially in England, and the Low Countries) very great Alterations, the ruling powers who then were Papists being now Protestants; yea the generation of persecutors is now extinct, and in their graves: How then can it be just with God to pour out the Vials of his wrath upon these Nations, and their present Heads, for what was done formerly, seeing these powers cannot help what their forefathers did yea are reform, and do disclaim whatsoever in this way was done by them?  
To that I answer, out of the words of Christ to the hypocritical Scribes and Pharisees, Matth. 23. who out of respect to the Prophets and righteous men that suffered by their forefathers did build the Tombs, and garnish the Sepulchers of the Martyrs, vers. 29. saying, If we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, vers. 30. And not only so, but also they were a mighty reformed generation, in respect of those Idolatrous ways their Forefathers walked in; yet because they did still retain that hatred to Christ, and true holiness, in their hearts, which was in their Forefathers, and the reformation they gloried in, was only outward and hypocritical; therefore, saith Christ, (vers. 35, 36.) upon them, and that generation should come all the righteous bloodshed upon the earth. So may I say, though England of late years, reform to what it was in Queen Mary's days; and Holland at present is, to what it was in times of Popery; Yet because the late Head and Heads of England had, and the present Rulers in Holland have the same malice and hatred in their hearts against the Truths and People of Christ, that was in the hearts of their Forefathers, and the Reformation that was in the one, and is in the other, only outward, and hypocritical; therefore it is just, exceeding just with God to recompense the blood of the Saints shed in the times of their Forefathers, or former Rulers, upon the Heads of the Rulers and People of this Generation Yea God will the rather do it, because it●s his way (as our instance proves) to punish the sins of a profane and Idolatrous Generation, upon a formal and lukewarm Generation, who have a show of holiness, but are enemies to the power.  
Thus much as touching the third VIAL.  
Hitherto the Vials foretell things past, and events answerable to the things foretold we have seen, save only that part of the third Vial, which doth more especially relate to the Low Countries & France, which is yet behind. The events whereof begin already to show themselves but will in due time more fully appear. As for England it having drunk of this cup in the first place, and that so deeply, as that its old constitution is thereby destroyed, and withal the same being passed from us, it gives me some ground to ●ope (though not for our worthiness) that the day of God's wrath upon England is over; though yet for aught I know, some refining fire (being as the after-drops) to purge out the remaining dross (if otherwise it be not done) may notwithstanding be kindled amongst us.  
The following Vials speak of things yet to come, and the events of them are Prophetical and therefore as we have great reason to be very jealous lest through any contrived mould of God's workings beforehand, suitable to somewhat, which either our natural, or corrupt desires, or our conceived fancies incline us to, or lest through a pinning our faith too much upon the authority of others; or on the contrary, a desire to be singular from all; or through pr●ingagements to this or that particular party or interest; or straining some notion which hath a truth in it too far; or any other such like way or end, by which Saints lose their guide, we should unawares be drawn into mistakes: So on the other side, to be very humble and sober, much in waiting upon the Father of lights for light; as also, circumspect in observing, wary in judging those several hints which may be offered, or may offer themselves for truth; to the end, if possible, and so fat as is the good pleasure of the Father, that truth shall be made known, mistakes may be avoided. Which that myself may not swerve from in the following work, let the merciful Lord be the light and strength of his poor servant.     

VIAL IU.  

1 The Subject of it.  
The SUN.  
Vers. 8. AND the fourth Angel poured out his Vial upon the Sun.  
By Sun here cannot be meant (as some) Christ the Son of Righteousness; nor (as others) the Scripture revealing Christ; for the manifest truth of our fourth Proposition, as also because according to either of these opinions) the Subject of this Vial, is made singular from all the rest, for the Subjects of every of the other Vials are things evil, and pieces of Antichrists and Satan's Kingdom, and confessed so to be; but according to these interpretations, the Subject of this Vial should be good; either Christ himself, or one of the principal things, and of greatest value pertaining to his Kingdom.  
A late worthy Writer, who interprets this Sun to be some high, eminent Head of State, who like a Sun in the Popish world upholds all; and by his splendour and government giveth strength and lustre to all; Like as the Sun in the created world, by its light and motion, guides and moves the forces of nature; he that hit the mark in genearl, but not having pointed who, or what this Head is, hath yet left room for a more particular inquiry.  
By Sun therefore (as some others more fitly and rightly judge) we are in this place to understand the Germane Empire, or House of Austria; but these also in the application fall under a mistake, whilst looking upon the late Germane War to be the Effect of this Vial, they bring us down to the fifth or sixth Vials; which opinion for our two first reasons laid down to disprove the very same opinion (urged by another Author, and to another end) in opening the Subject of the second Vial, cannot stand with truth.  
And here, by the way, I cannot but give the Reader a hint, how easy a thing it is to be deceived by likelihoods; The Germane War having in it the likelihood of a Vial, hath given occasion to some to bring it under the second, to others under the fourth, whereas indeed it properly belongs to none. Spiritual prudence and direction from above, is wanting in nothing more than this, to judge aright of likelihoods.  
Yet although in respect of the time they step aside, that yet they have judged aright concerning the Subject, is clear; because the Sun here being to be understood of no other Sun than that which shines in the Antichristian world, or Popish Horizon (for it is upon that world, and that alone) all the Vials (the two last excepted) are to be poured forth) it cannot to any be so properly and parley applied, as to the Germane Empire, or the House of Austria; which although for present, through the late War, it hath suffered an eclipse in respect of its former lustre and beauty; yet was it when Antichrists Kingdom was in its highest altitude, and the top of its glory, the very Sun, and glory of that Kingdom.  
And that which doth yet more strongly confirm me in this conjecture, is, the consideration how exactly the same, according to this interpretation doth agree both to the time and place of the Witnesses killing, and rising; for that they about this time lie dead in that street of the Great City, (the very, and only place they are to be slain in) and shall shortly there arise; some weighty grounds for proof hereof, are laid down by the worthy Author of Clavis Apocalyptica, of whom mention was made in the foregoing Vial, to which it were not impossible to add some farther proof, though here to do it would be to make this word by the by, swell into a Tract of itself, and therefore I forbear, not without some hopes and expectations, that instead of verbal, the thing by real Arguments may prove itself ere long. Only adding, that it may more concern the higher powers of this Nation, than possibly many are ware of, to cast an eye that way: And what the design of God may be, or whether or no tending to any such thing in the present War with Holland, we shall know hereafter.   

2 The ADJUNCT. A power given to the Angel to scorch with fire.  
And power was given unto him to scorch men with fire. The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, may be referred either to the Angel pouring out this Vial, or to the Sun, upon which the same i● poured out; and I take it, it is to be referred to the first, viz. the Angel, for this Reason, because it it said to be a power given, to wit, by special dispensation of God to scorch men with fire; Now God doth not in this manner give a power to Antichrist to destroy himself, which must necessarily follow, in case the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to him, be referred to the latter, viz. the Sun. Neither may it be said, that by the pouring out of this Vial, the chief Head or Heads of the Austrian Family shall be converted, which done, that house shall destroy the Roman Hot; for how can a Vial of pure and full wrath poured on for destruction, prove the conversion of that thing it should destroy?  
The meaning therefore is (referring it to the Angel) That th●s Ange● who pours out his Vial upon the Sun, shall do somewhat over and above the bare pouring out of his Vial, by which the hearts of the Antichristian faction shall be extremely moved, and they filled with wrath, envy, vexation, the which as fire, and great heat shall inwardly scorch and torment them; and this being added to the pouring forth of his Vial, shows it is a thing peculiar to this Angel, all the rest do only pour out their Vials, this doth that, and besides (as a thing over and above) hath a power given unto him to scorch men with fire.  
Ob●. You will ask me, But what is that which by special dispensation is given to this Angel to do besides the pouring out of his Vial, which shall so scorch the Popish party?  
To that I answer, I do humbly conceive it may be this; This Angel having poured out his Vial upon the House of Austria (or rather as he is doing of it) he shall give a powerful call to the Witnesses, that by the power of that House at this instant time shall he dead, which is the voice from Heaven (whence all the Angels of the Vials comes, Chap. 15.5.6.) saying to them, Come up hither, Rev. 11.12. which voice, no sooner shall they hear, but in the view and faces of their enemies, they shall straightway in a Cloud (i.e. under the wings and protection of this Angel, who by his power shall be unto them as a Cloud by day to shelter them from the burning heat of the now inflamed Sun. i.e. the rage of this incensed House) ascend to Heaven; They ascended up to Heaven in a Cloud, and their enemies beheld them.  
Object. If it be said, But there is somewhat here which seems directly to oppose such a thing as th●s, viz. That the Witnesses rising can be aimed at in this place, because in the following words it is expressly said. They blasphemed the God of Heaven, and repent not to give him glory; but at the rifing of the Witnesses we have the contra●y, chap. 11.13. The remnant were affrighted, and gave glory to the God of Heaven.  
I Answer, That the 16. Chapter speaks of those only upon whom the Vial did directly fall, who being no other than incorrigible enemies devoted to destruction (as our fourth Proposition proves,) they are by them still more and more hardened to their fatal ruin; But that Remnant spoken of chap. 11. are such upon whom God doth not pour out the Vial, I mean, the wrath of it, (although as to common and outward calamities they may feel it with the rest, but rather such, who though through ignorance they stand in the crowd amongst those the Vial falls upon) yet hath God special grace and mercy in store for, which by pouring out this Vial upon the rest, they come to partake of, having their eyes hereby opened to see God's hand, and their hearts in truth turned to acknowledge the same, and give him glory; or at leastwise such they are, who seeing God's hand, do so far acknowledge the same, as wholly to relinquish, and have nothing to do with that Antichristian party they formerly sided with.   

The EFFECTS.  

1. EFFECT.  
Scorching with great heat.  
Vers. 9 And men were scorched with great heat. The Antichristian faction seeing this that the Witnesses whom they reckoned they had killed and made sure of, are now in the very faces of them got upon their feet to torment them, and that under such Protection, as that, though stand and look upon them they can, yet hurt them they are not able, they shall hereat be so enraged, as that they shall scorch themselves even with the fire of their own rage; for indeed nothing torments a man inwardly like this, to see his deadly enemy rising to rule over him, and he no way able to hinder or prevent it.   

2 EFFECT.  
A blaspheming the God of Heaven, who had power over these plagues, instead of repenting to give him glory.  
And blasphemed the God of Heaven, who had power over these plagues, and repent not to give him glory.  
The Papals (i.e. that incorrigible Crew, upon whom this Vial falls) shall now themselves begin to see that the hand of the God of Heaven is manifestly against them in these Plagues, by whose power and command alone they are ordered to fall upon them; yet shall not this conviction bring them to repent, and give him the glory of, but rather they shall blaspheme that hand they now behold lift up against them; and as it was with Pharaoh when God plagued him, he hardened himself; so shall they by these Plagues become the more obdurate, and hardened to a wilful persisting in their iniquity.    
Thus much as touching the fourth VIAL.   

VIAL. V  

1 The Subject of it.  
The Seat of the Beast.  
AND the fifth Angel poured out his Vial upon the Seat of the Beast. Verse. 10  
That by Seat of the Beast should here be meant Antichrists Kingdom in general (as some conceive) seems inconsistent with the very words themselves, which speak not of destroying the whole, but rather a darkening of the whole, by ruining some eminent part, yea, according to this interpretation, no need would be (unless we suppose this Vial alone too weak) of any more Vials to be poured forth upon the Kingdom of the Beast, which yet notwithstanding after this hath a greater storm falling upon it, and that to its final ruin, than ever any before.  
Those who by Seat of the Beast understand the Pope's Supremacy; The Angel pouring forth this Vial, to be King James in that Paraphrase of his upon this Book, but chief his premonition, To all most Mighty Monarches, Kings. Free-Princes, and States of Christendom, James, by the Grace of God, etc. are certainly mistaken, as appears by our second Proposition.  
A man whom God's people in this age are much beholding to, doth by Seat of the Beast understand Episcopacy, his principal reason is, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes in Scripture put for that form of Government and Authority, which a person of State sitting upon the Throne may administer; the pouring out this Vial to be about the year, 1639. when the Scots entered into Covenant to withstand and abolish Episcopacy; but though I highly honour the memory of the pious and grave Author of this opinion, yet canl not receive it.  
1 Because this Vial speaks wholly of things to come, not past, as this is.  
2 Because we have already seen the downfall of Episcopacy under another Vial.  
3 Because although the downfall of Bishops in our Isle was a blow to be noted, yet not such a blow as filled the Kingdom of the Beast with darkness, making the Papals to gnaw their tongues for pain, as this doth.  
4 Because not this but another thing is, yea must be the subject of this Vial, namely.  

The City Rome.  
The very thing here intended, a is evident.  
1 Because the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Seat, is but once more used in all the Revelations, where the same is applied to the Beast, chap. 13.2. The Dragon gave him his Power and his Seat, and great Authority, and that there it cannot in the former sense, but must in this latter be understood, is manifest; because Seat is distinguished from Power and Authority, as being a thing distinct from them; therefore the Beasts form of Government, or Authority cannot be the thing intended thereby, but it must be interpreted of his place of residence, namely, the City Rome.  
2 Because the order that the Holy Ghost observes afterwards in declaring more fully what under the Vials is but briefly hinted at, agrees most exactly to this sense, but by the other is broken to pecces; for Chap. 18. relates to Rome's ruin, and Chap 19 concludes with the battle of Armageedon, accordingly the City Rome is the Subject of this Vial, and suddenly after Ver. 16. comes in the battle of Armageddon, whereas if the ruin of the City Rome (as judgeth the worthy Author) were not to be till the seventh Vial, the order of the Holy Ghost in Chapters the 18, 19 which relates the ruin of the City Rome before, yet preparation is made to that battle, would be manifestly broken.  
3 Because no interpretation can better-sute the words themselves; for what may more properly be called Antichrists Soat, than Rome the place where the Chair he sits in stands? or what thing can befall the Beast, which is more likely to fill his whole Kingdom with darkness, yea, make the Papals gnaw their tongues for pain, than the destruction of Rome, the Metropolis of that Kingdom?  
4 To these I may add a fourth Argument, urged by a learned Writer to our purpose. Where the purpled Woman sits, there is Antichrists Seat, because she sits on the Beast, that is, Antichrist the purpled Woman sits at Rome, because she sits on the seven Head; of the Beast. which are the seven Mountains of Rome, Chap. 17.9 The seven Heads are seven Mountains, on which the Woman sitteth. Rome, therefore is, yea, must be the Seat of Antichrist.  
Now as to the Objection, That this City Rome comes under the seventh Vial, where mention is made of Great Babylon coming into remembrance before God, and that therefore it cannot be the Subject of this. I shall to that say nothing here, only refer the Reader to our opening of that place for his answer.  
Neither let any say (as some object) that this interpretation is literal, contrary to the scope of the Vials, which carry things in a mystery; for it is easy to reply, That did we by Seat, understand the Seat or Chair itself that Antichrist fits in, it would so be; but whilst, (as here) Seat is put for the place in which his Seat or Chair doth stand; it is manifest enough, that there is a figure, and a mystery in the words.    

2. The EFFECTS.  

1 EFFECT.  
The Kingdom of the Beast is full of Darkness.  
And his Kingdom was full of Darkness. By the fall of Rome, the head City, the whole Papal Kingdom shall suffer a great eclipse of its former esteem and glory, for now shall the Kings of the Earth, who have been formerly supports to this Kingdom, and those Merchants of the Earth who have formerly traded with the Beast, stand afar off, as men afraid either to own, or traffic with the Beast any longer for fear of her torment, as is more fully set forth in the description of Rome's ruin, which we have at large, Chap. 18. v. 9 to 20.   

2 EFFECT.  
Gnawing their tongues for pain.  
And they gnawed their tongues for pain. Noting the extremity of rage the Papals shall be in, when they shall behold Rome, the glory of their Kingdom made a ruinous heap, and they no way able to revenge their own quarrel, they shall act the parts of mad men, who gnash their teeth, by't their lips, gnaw their tongues, etc. which also in suitable and emphatical expressions we have, ch. 18. v. 15, 16, 17, 18, 19   

3 EFFECT.  
Blaspheming the God of Heaven, because of their pains, and sores.  
Vers. 11. And blasphemed the God of Heaven because of their pains, and their sores, and repent not of their deeds. The marked sons of the Beast shall now yet more evidently see, that their pain, viz. their inward torments, and vexation of mind, by which they are in a manner distracted; and their sores, viz. the eclipse of their outward glory, causing their friends and adherents to desert their cause and interest, proceed only, and alone from the hand of the God of Heaven, who now is remembering their in quities, and judging of them, yet (as before) they shall now again harden themselves, and blaspheme the God of Heaven to their own destruction, instead of repenting of their deeds to give him glory.  
Concerning the time when this Vial shall be poured forth, my thoughts are these:  
That the Jews delivery being to begin (as in my first part hath been proved) in, or about the year 56, and that being the Effect of the sixth, or following Vial; it therefore necessarily follows, that the Vials upon the Sun, and the Seat of the Beast, must be poured forth sometime in the interim betwixt this, and the year of our Lord, 1656. or thereabouts, and therefore although for so much as concerns the particular time, I shall wave it, yet may I safely conclude thus much in the general, that the time is at hand.  
Now the Reasons why so little time is allowed to these two Vials, when as every of the former hath taken up much more, are as I conceive:  
1 Because God is slow in beginning to pour out his wrath upon sinners, waiting their repentance; but when wrath hath been poured out upon them, and they by the same grow hardened, than his proceed are more quick, Hence in the first Vial, a long breathing time to consider their ways, is allowed to these enemies of God, which they not regarding, but being more hardened under it, God in pouring out the second, cuts the time much shorter; yet because under that they are hardened also, therefore in the third, time is cut shorter yet; and because after God had smitten them three times they still are hardened, and persist to oppose the Lord Jesus; instead of submitting to give him glory, therefore in the fourth and fifth Vials, time is brought to a little scantling, God doing that in a few days, which before took up many years.  
2 Because with the pouring forth of this Vial, the suffering of the Gentile-Churches (as I conceive) draws to an end (though after this the Jews in that interval of time betwixt the sixth and seventh Vials are to have a day of suffering.) Now the nearer the end comes, the faster will Christ go, the finishing of the work shall be cut short in righteousness. And therefore observable it is concerning both these Vials, that the Scripture hath set a mark upon each, to show that their continuance is not to be long. The fourth Vial under which the Witnesses rise, hath this to note the suddenness of it; The same hour there was a great Earthquake, and the tenth part of the City fell, Chap. 11.13. it is done in an hour, i.e. in a very short time; and of the fifth Vial poured out upon the City Rome, it is said, Her plagues shall come upon her in one day, Chap. 18.8. and in one hour is her judgement come, vers. 10. in one hour so great riches is come to nought, vers. 17. in one hour she is made desolate, vers. 19 The oft repetition of so short a time, plainly teaching thus much, That the work shall be done in an instant, ere the Papals themselves, or, it may be, the instruments God will employ in doing it, are ware.    
Thus much as touching the fifth VIAL.   

VIAL VI  

1 The SUBJECT of it,  
The great River Euphrates.  
AND the sixth Angel poured out his Vial upon the great River Euphrates. Verse. 12  
Those who understand the drying up of Euphrates in a literal sense, to make way hereby for the Jews more speedy return out of the Eastern Countries to Jerusalem, their native Country, mistake, for the grounds of our last Proposition, and also because (as saith a godly man in answer to this opinion) the sixth Vial according to this should have no plague at all, for (saith he) either in these words of drying up Euphrates the plague is pointed at, or in none; for the following words mention no plague, but only the endeavour of God's enemies to defend themselves against it.  
By the River Euphrates some others understand the Riches and Revenues of Antichristian Babylon, which Riches and Revenues of theirs, are the strength of Babylon mystical, as Euphrates of old was of literal Babylon; the drying up of Euphrates, the taking of these their Revenues from them, which Rents and holy Tribute of theirs being denied, their Chests and Coffers will by degrees grow empty.  
Now although the Patrons of this opinion are men of worth, and to be esteemed, yet cannot I herein subseribe unto them.  
1 Because (as is by some of them confessed) the drying up of Euphrates in this sense, hath been begun this hundred years, nay, some say three hundred, whereas the pouring forth of this Vial, is a thing yet to come.  
2 Because every of the Vials hitherto hath done this by degrees already, and the Vials yet to come will more; for observe it throughout all the Vials, whatsoever it is that Antichrist loseth by any Vial, he, together with the loss of that, loseth a considerable part of his Revenues coming in thereby; and therefore every Vial clipping his Tribute, and cutting him short here, there needs not a particular Vial to be poured out upon that which every of the Vials, till the same is wholly destroyed, will have an influence upon.  
Neither thirdly, Can I see how this will further (at most but very little) the Jews return, which is that great thing, to prepare a way for the doing whereof this Vial is poured forth.  
An eminent late Writer interprets this River Euphrates to be the streams of Popish corruption, namely, their Idolatries, by their Mass, Invocation of Saints, etc. their murders of the souls of men, as well as the bodies of Christ's servants; their Sorceries, of which many of the Popes themselves were guilty; their Whoredoms, namely, in their Stews; their Thefts, by their Indulgences and Pardons for money, etc.  
But these things are no other but that Popish Earth, the first Vial fell upon, by the fall whereof these (though not throughout Antichrists Kingdom, yet in some parts (which is enough to evidence a Vial to have been already poured out upon them) were destroyed. And it is well known, that Luther who began to pour out the first Vial, was the very hammer of the Papists, as to the beating down, and knocking in pieces these things.  
And although the Popish party are severely punished for these things, upon the sounding of the sixth Trumpet, Chap. 9.18, 19, 20, 21. Yet as these gross enormities came not then in, upon the sounding of that Trumpet, but were in before, though then they are punished for them; so (each Vial casting out (as the same Author hath observed) that very corruption which the same Trumpet brought in) it follows, the bringing of these things in being before, so must their casting out also, and therefore it is more agreeable to the Authors own Position, to place the casting of these things out under the first Vial (as I have done) they co●ing in, in all likelihood, under the first Trumpet) than that their casting out should not be until this Sixth.  
But more rightly (as some others) we are to understand the Ottoman Family, or Turkish Empire, called the Great River, because of the multitude of People and Nations therein, Rivers signifying People and Nations, as I have proved under the third Vial; and the Great River Euphrates, either to signify (as some think) that people to be here meant who inhabit about Euphrates, which are the Turks; or (as I conceive) to give us to understand that that very people are here intended, who shall about this time be looked upon, and accounted the greatest people of all others; for of all Rivers that we read of in the Old Testament, Euphrates is called the Great River, Gen. 15.18. Deut. 1.7. Josh. 1.4. or the River, by way of emphasis, Deut. 11.24. Now the people who at this present time are of all others accounted the greatest, are the Turks, who therefore, and no other, are here to be understood.  
And which serves us for a strong confirmation hereof, the River Euphrates is but once more in all the Revelation mentioned, Chap. 9.14. and there, by the general consent of Expositors, it hath reference to the Turkish power.  
To which let me further add, that it being a thing also granted, that in the last war (to which preparation is made under this Vial) as well the Turkish Power shall be engaged against the Saints, as the Power of the Beast, it therefore seems a thing very probable, that the Turk shall by the pouring out of this Vial, have some great provocation which shall induce him to join hands with the Beast in his so desperate a quarrel.   

2 EFFECT.  
Drying up of the waters of Euphrates.  
And the waters thereof were dried up. The Turks power, and multitude, through the pouring out of this Vial shall be wasted and destroyed: for waters set forth multitudes of people, (as before) the drying up of the waters, imports a wasting and consuming of these multitude●.   

3 The moving Cause.  
Preparing a way for the Kings of the East.  
That the way of the Kings of the East might be prepared. These words render a reason of the drying up of Euphrates, which is to prepare a way for the Kings of the East.  
By Kings of the East, We are here to understand, the Jews, who upon the pouring forth of this Vial, shall return to their own Land, and be converted to Christ: And I take it that the pouring out of this Vial, prepares a way for both, viz. Their possession of their own land again, and their conversion to the Faith of the Gospel; For as the latter shall not go without the former, I mean conversion to Christ, without possession of their land (The Scripture being full and clear in this, that when that Nation shall be converted, they shall be in possession of their Land again, Isa. 61.7. Jer. 31.17. and 32.41. Ezek. 37.21, 22, 25. Amos 9.14, 15. Zech. 2 12.) so the former alone without the latter, would be a thing indeed too low and carnal to be accounted the sole moving cause of pouring out this Vial, which this preparing a way for the Kings of the East, is.  
Now the Jews are here called Kings, either for that abundance of riches they shall bring along with them at their return, Isa. 60.9.— To bring thy Sons from far, their silver and their gold with them. Or rather for that great honour and dignity that God will put upon his people, (setting them uppermost in his Kingdom) upon it, Mich. 4.8. And thou O Tower of the flock, the strong hold of the Daughters of Zion, unto thee shall it come, even the first Dominion, the Kingdom shall come to the Daughter of Jerusalem, Isa. 61.9. Their seed shall be known among the Gentiles, and their offspring among the people, all that see them, shall acknowledge them, that they are the seed which the Lord hath blessed, Zech. 8.23. In those days ten men shall take hold out of all the languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.  
And they are called, Kings of the East (the Greek reads it, from the rising of the Sun) because (as some think) their coming shall be from the Eastern Countries, which though I do not altogether deny, yet cannot I here subscribe to it, as the reason why they are so called, because, as this interpretation adheres too much to the letter, so it is evident, that the Scriptures which speak of their return, do as well mention their coming from other quarters, as from the East, and not one Scripture speaks of their coming from the East alone, Isa. 43: 5. I will bring thy seed from the East, and gather them from the West: I will say to the North give up, and to the South keep not back, bring my Sons from far, and my Daughters from the ends of the Earth, Chap. 49.12. Behold, these shall come from far, and lo these from the North, and from the West, and these from the Land of Sinim. Jer. 31.8. Behold I will bring them from the North Country, & gather them from the coasts of the earth,— Zech. 8.7. Thus saith the Lord of Hosts, behold I will save my people from the East Country, and from the West Country, and I will bring them, and they shall dwell in the midst of Jerusalem. But rather following the Greek, Kings from the rising of the Sun. I take it they may be so called, because than they shall come to this great preferment, honour, and dignity, when Christ the Sun of righteousness shall arise, whose rising, that it shall be upon the pouring forth of this Vial (before the last is poured forth) shall appear hereafter.  
Now God in his wonderful and unsearchable Providence will so order it, as that at the appointed time of the Jews return, the power and multitude of the Grand Signior (who is now the greatest Monarch in the world, and holds their Land in possession) shall be much wasted and consumed, and that in such a way, by such means and instruments, that as the one, viz. The wasting of the Great Turk's Power, shall set open a door for the Jews to possess their own Land, so the other, viz. the way, means or instruments by which this shall be done, shall be a special help and furtherance to their receiving of the Gospel, and Christ for their true Messiah; and so indeed the pouring out of this Vial upon the Great River Euphrates shall prepare a way (as hath been said) both for their possession of their own Land, and their conversion to Christ, both which to take in here is much better (I conceive) and more agreeable to the mind of the Holy Ghost, than to limit and straiten the same to any one only.  
Now that the Jews are spoken of under this Vial, whose conversion we are to expect before the pouring out of the seventh, is clear.  
1 Because the Jews conversion being a thing so remarkable as nothing more, and this to be in the very last ages of the world, it cannot be thought that in the Vials, (which is a Prophetical History in short, of things to be transacted in the last times) the same should be wholly omitted, which yet in case it be not here spoken of, is,  
2 Because in Rev. 19 (which Chapter is but a Commentary upon the two last Vials) the Marriage of the Lamb to his Bride (which Bride can be no other than the General Assembly of the faithful ones, both of Jews and Gentiles converted to Christ, among which the Jews (as elder Sister) are chief, and therefore particularly spoken of, Isa. 62.4 5. and 54.4.5, 6. Hos. 2.19, 20.) is made an immediate forerunner of the battle of Armageddon, as compare ver. 7, 8, 9 with 19.20.21. with which battle the seventh Vial beginning, (for what is done before the pouring out of the seventh, is only a preparation to it) the Conversion of the Jews, or the Marriage of the Bride must necessarily be before the seventh Vial is poured forth. He who desireth further light as to this Argument, may at his leisure read over the 37 38, 39, Chapters of Ezekiel, the third of Joel, and the 12, 13, 14, th'. Chapters of Zachary, and by comparing Chapter with Chapter, and the whole with this Prophecy, may find it.  
3 Because upon the pouring out of the seventh Vial, a great voice comes out of the Temple of Heaven from the Throne, saying It is done. What is the meaning hereof? Why the phrase is but once more used in all the Revelations, and that is chap 21.5, 6. He that sat upon the Throne said, Behold I make all things new. And he said unto me, it is done; here it is applied to the setting up of the New Jerusalem, noting the meaning of the phrase to be this, Now is the New Jerusalem established, and how should this be, in case the Jews the primary and principal Inhabitants of this new City, were yet to be converted?  
Object. If it be said, the words speak not of their Conversion, but only preparing a way thereto.  
I grant it, the pouring out of this Vial, doth only prepare the way as to their Conversion to Christ, which Conversion of theirs is to be (for the  reasons) in the Interval of time betwixt the sixth and seventh Vials.  
Object. Whereas it is further objected, That the Conversion of the Jews cannot be until such time as the seventh Vial is poured forth, because Chap 15.8. it is expressly said, No man could enter into the Temple, till the seven plagues of the seven Angels were fulfilled.  
To that I answer, That this doth as well exclude the Conversion of Gentiles and Pagans, all the time the Vials are pouring forth, as Jews, and who will affirm that? so long as daily experience hath, and (blessed be the Lord) doth prove the contrary.  
Some other interpretation must therefore be given of this Scripture, to free it from such an assertion and whether doth not this suit the place well, which also serves to forward the work of pouring out the Vials, by putting life and courage into the Angels which are to do it? to wit, That the glorious and powerful presence of God in his Temple, all the time the Vials should be in pouring forth (which is here set forth by smoke, alluding to that cloud covering the Tabernacle of old, Exod. 40.34. and filling Solomon's Temple, 1 King. 8.10. which was a sign of God's special presence then) should be such, that [no man] that is, none of the Antichristian party, no nor any other (for he speaks not here of men as worshippers, as 1 King. 8.11. but of men as enemies to the Temple, and God's work in it) [should be able] i.e. by force or power [to enter into the Temple] i. e. to destroy the Templars, and thereby put a stop to the work, God's power and presence being in the Temple, to assist the Angels in carrying it on [until the seven Plagues of the seven Angels should be fulfilled] i.e. never, for if they cannot hinder the work till it is wholly effected, they shall never do it.  
Object. Whereas it is further objected, that the whole 21, and 22 Chapters of this Book, which are the events of the seventh Vial, do hold forth this of the Jews conversion, which therefore seems rather to be an Effect of the seventh Vial, than to go before it.  
To that I answer, That the main thing spoken of in those Chapters, is their glory, not their conversion. Now that I readily grant, that their glory (which is a fruit and consequent of their Conversion) shall have a cloud upon it, and not be conspicuous till the battle of Armageddon be over, and the seventh Vial poured out; but their Conversion shall be before, for Chap. 19.8. tells us that the Bride is in her fine linen, whilst yet preparation is but making to this battle, and the pouring out of the seventh Vial.  
To conclude, The very Argument used by the Reverend Author of these objections (in opening vers. 16. of this Chapter) to prove the Jews conversion from the finging Hallelujahs Chap. 19 which being an Hebrew word seems to imply the Conversion of the Jews at this time (who together (saith our Author) with the Gentile-Churches praise God for Rome's destruction) makes directly against his own opinion, viz. That the Jews shall not be called till all the Vials are poured out; for the singing Hallelujahs, Chap. 19 is before, yet preparation is made to the battle of Armageddon, as from the sequel of the Chapter is clear; and this precedency is not only in words, but a precedency in time, for the singing Hallelujahs is instantly upon Rome's ruin, whereas the battle of Armageddon (which yet is included within the Vials) is not to be till some years after.   

4 The Angel of this Vial,  
The Gentile-Churches.  
One great Question yet remains, which if not resolved, we are still in the dark, notwithstanding all that hath been hitherto said; which is, Seeing that this Vial shall fall upon the Great Turk, who shall be the Angel that must pour it out?  
To say the Jews themselves shall do it, the Text itself will not allow, because a way is prepared for them by doing of it.  
I could incline to think, because it seems well to agree to the metaphor of drying up, that the power and multitude of the Great Turk should by little and little, through Intestive broils, and Civil commotions, be wasted and consumed; but that my thoughts are recalled, when I consider that all the Vials are to be poured forth by such Angels only as come out of the Temple.  
To say as doth a godly man) that the Turk shall draw all his forces out of Asia, and Africa into Italy, and this to be the drying up of the River Euphrates, would please me very well, were it not but that according to this interpretation, there should be no plague at all attending this Vial, seeing (as hath been said) the plague is expressed in these words of drying up Euphrates, or in none, unless barely a plague in his will carrying him, or his counsel advising to such a journey, and plagues of this sort are more immediately from God, not mediately by Angels or instruments, as is the pouring forth of this Vial.  
Yea (which makes me more averse hereto) I yet can see no other, but that the very and only reason of this persuasion is grounded upon a mistake, whilst the troublesome tidings out of the East and North, Dan. 11.44. (supposed to be an insurrection of the Jews in the Turks absence) is applied to the King of the South (that is, saith our Author, the Turks at this time invading Italy, and pushing against the Pope) whereas it is clear to him that seriously peruseth verse 40, 41, 42 43.44. that the same is to be applied to the King of the North.  
If it should enter into the thoughts of any to conceive the Angel here to be Christ himself, who either by some immediate hand from Heaven should dry up the Turkish power, or by some secret judgement should cause a division amongst his subjects, or (as before) a diversion of his force some other way, thereby opening a door to the Jews to recover their own Land, I should to such reply, that this were to make the Angel of this Vial different from all the rest, for every of the other Vials have some visible Angel pouring of them out, but according hereunto the Angel of this Vial should be invisible only.  
What therefore shall we say? seeing neither of these can stand, who may we next conceive unless some Christian power to be this Angel, which power must be such only as comes out of the Temple, no other being here to be admitted.  
With this last my thoughts accord, because upon diligent search, I can find no opinion else that will either agree with the Text, or with itself.  
Give me leave therefore to express my own conjecture (for so I call it) and let others judge thereof, thus,  
That the Saints having run through Germany, invaded Italy, destroyed Rome, and being now with all their forces in Italy; the appointed time of the Jews delivery being come, the Jews in Italy, and thereabouts, together with those in these parts, and the outcasts also in the more remote corners of this world, shall now (through some strong impressions upon the hearts of some amongst them, that this is the very time of their deliverance) begin to stir, and to make towards their own land, whom the great Turk (having intelligence of their design) shall gather together all his forces to resist.  
Now the work in Italy being done, and the instruments doing it there, waiting upon God to see what further work he hath for them, and also being by this time brought into such a frame by beholding Gods glorious Appearances with them against the Beast, as that there is now nothing so much in their hearts as a desire to do Gods work, and serve his will, being resolved (setting all carnal respects, and outward interests aside) to follow him whithersoever his providence shall lead them; and also being above measure taken and ravished (seeing herein the glorious accomplishment of all the Prophecies of old) with this great News, now ringing in those parts, and over all the world, that the Jews are stirring, as knowing how great an advance their coming in, will be to the Kingdom of the Lord Jesus, by which the whole world shall be filled with the glory of the Lord; and also being loath, having gone thus far with Christ, now to sit still, whilst he hath any work to do, which they may be helpful in, yea counting it their high honour, and glorious privilege, in case they may but any way become serviceable in this matchless work and design of God; they shall hereupon make tender of their assistance to the rising Jews in those parts against the Turk, whereupon with this handful of Jews (being as yet but the first fruits of those who from all parts are coming up) they out of some parts of Italy, shall invade the great Turk's Dominions, by whose power his waters shall be dried, and his people become a spoil unto them, which may be intimated in those words, Isa. 11.14. (which as they speak of the time, so also set forth the manner of the Jews coming up to their Land) They shall fly upon the shoulders of the Philistims toward the West, they shall spoil them of the East together; The meaning may be this, Some Potent people towards the West of the Turks Dominions (as Italy is Northwest of his principal Dominions shall take up the cause and quarrel of the Jews, and march swiftly with them into his Dominions, by whom those of the East (an Argument their march shall be Eastward, from towards the West quarter, to the East) that is, the Turks shall be spoilt, and the Jews re-possessed of their own Land. To this agrees, Isa. 49.22. Thus saith the Lord God, Behold, I will lift up my hand to the Gentiles, and set up my standard to the people; and they shall bring thy Sons in their arms, and thy Daughters shall be carried upon their shoulders.  
And not besides our purpose is Zacharies Vision of the four Horns, and the four Carpenters, Chap. 1.18, 19, 20, 21. which Vision, that it relates to the last times (and not those times wherein Zachary lived) is clear by comparing the first and second Chapters together, which both speak of the same time, as appears, because the measuring line, Chap. 1.16. is mentioned again, Chap. 2.1, 2. and it is evident though that the Prophecy of the Jews return, Chap. 2. could not have its complete fulfilling (though something than was done in the Type) in their return from the Babylonish Captivity, but must have respect to their last Restauration, when many Nations (together with the Jews) shall be joined to the Lord, as vers. 11. And many Nations shall be joined to the Lord in that day, agreeing to that (which more fully explains it) Chap. 8.20. Thus saith the Lord, It shall yet come to pass, that there shall come people, and the Inhabitants of many Cities. 21. And the Inhabitants of o●e City shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; I will go also. 22. Yea many people and strong Nations shall come to seek the Lord of Hosts in Jerusalem, and to pray before the Lord. 23. Thus saith the Lord of Hosts, in those days ten men shall take hold out of all the languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you (intimating the willingness of the Gentiles to march with them, and carry them up to their land at this day) for we have heard that God is with you, agreeing also to that (expressly spoken of the last days) Mic 4.1.2, But in the last days, it shall come to pass, that the Mountain of the Lords House shall be established in the top of the mountains, and shall be exalted above the Hills, and the people shall flow unto it. 2. And many Nations shall come, and say, Come, and let us go up to the Mountain of the Lord; which hath reference to the time of the Jews return, as is clear from vers. 6, 7, 8. In that day, saith the Lord, will I assemble her that halteth, and will gather her that is driven out, and her that I have afflicted.  
The words therefore (as is clear) relating to the last times; by the four Horns scattering Judah, Israel, and Jerusalem, Chap. 1.19. we are to understand the four Monarchies, Dan. 2.37, 38, 39, 40. under which, Israel, (or the ten Tribes) were scattered, after that, Judah (or the two Tribes) and last, Jerusalem itself totally ruined, and the place possessed by strangers; the two first by the Assyrian or Babylonian Monarchy, the last by the Roman, since Christ's time. By the four Carpenters which come to fray these Horns, and cast them out, that the scattered might be gathered again, understand the stone cut out of the mountains without hands; by which the Image (representing all the four Monarchies) being smitten upon his feet (i.e. in the fourth or last Monarchy) the whole Image (i.e. all the four Monarchies) are broken in pieces together, and like chaff with the wind carried away, their place is no more found, Dan. 2.34, 35.44, 45.  
Now compare Zacharies Vision, and Nebuchadnezars Dream together, and we may out of both, make this conclusion viz. That the four Carpenters which fray the Horns lift up over the land of Judah to scatter it, being the same with the stone smiting the great Image upon the feet, which stone being no other than the Gentile-Churches, who shall strike first at the Roman Monarchy, and at the fect of it, which are said to be part of iron, and part of clay; (that is, at the same as it now is under the Beast, having a Civil and Spiritual power mixed together) it will necessarily follow that the four Carpenters, which are to fray the Horns of the Gentiles, and cast them out, that Israel may be gathered again, are the Gentile-Churches. Now because the power of the Turk especially, is that Horn which at present is lift up over the land of Judah, and also a part of the old Roman Monarchy, as he possesseth those Countries, which did anciently belong to that Monarchy, therefore the Gentile Churches shall fray his Horns also, i.e. dry up his power at the time when Israel is to be gathered.  
And the Reason why they are called a Stone, Dan. 2. but four Carpenters, Zech. 1. is, because Daniel speaks of this power in the first rise of it, which as it shall be in an extraordinary way, by an immediate finger of God, who shall take a handful of his people out of some of the Mountains of this world, and by his own power and providence without the help or assistance (yea, against the stream of worldly Rulers hearts, could they help it) form them together as a stone, to break the powers of the world by; so shall the instruments at first be but little, low, weak, unskilful, most despised, & altogether unlikely to break in pieces the great Image: but now by the time that they come to fray the Horns lift up over the land of Judah, (i.e. to deal with the great Turk) they are four Carpenters, that is, they shall by this time become very for midable, having by waging war with the Beast, and fraying his Horns, got not only power into their hands, now, to cope and grapple with the greatest, but also the very Art of hacking, and hewing down Gods enemies, they shall be no longer young beginners, to whom time must be allowed to rid work off hands: but they shall now become perfect Artists, men that have driven a Trade a great while, of fraying of Horns, pulling down worldly powers, and therefore be skilled in the way, and know how to rid such work off hands apace; and hence (in the forequoted place Isa. 11.14.) it's said, they shall fly, to note, the quick dispatch they shall make of their work.  
Now the Gentile Churches by invading the Turks Dominions with such of the Jews as are nearest (for being zealous in God's cause, and expert in their way, they will lose no time) and by fraying his Horns, they shall thereby prepare a way, or make a high way for the rest of the Jews, who come from more remote parts, and chief the ten Tr●●es who were carried captive by the King of Assyria (who therefore are called the remnant of his people from Assyria) to come up to their land and join with the rest, as vers. 16. And there shall be a high way for the remnant of his people, which shall be left from Assyria (i.e. yet remaining of those the Assyrians carried captive) like as it was to Israel, in the day that he came up out of the land of Egypt.  
Yet because some Jews there shall be, who shall be in such corners of the world, that they cannot any other way than by shipping come at their Land; therefore those Gentile Christians who shall have set their Brothers in possession of their Land (making it now their bus●ress to serve God in this work) shall go forth with the multitude of their ships, to fetch up the Jews from the more remote parts, and Creeks, and corners of the world, unto their own land, which is spoken of Isa. 60.9. Surely, the Isles shall wait for me, and the ships of Tarshish first, to bring thy Sons from far, their Silver and their Gold with them, unto the name of the Lord thy God, and to the holy one of Israel, because he hath glorified thee. And although at this day, the Gentiles shall be in a manner Servants to the Jews, yet shall their hearts be so spiritual, that considering it to be their Father's work & will, they shall be so far from being offended to see these new-coming-in-Guestsso entertained, and welcomed, as that they must wait upon them, that they shall exceedingly delight in the thing; As Angels of glory delight to see Saints dandled, and to serve them.  
Now as the Gentile Christians by drying up the waters of Euphrates shall set open a door for the Jews from all quarters to come up to their own Land: So shall this kindness of theirs shown towards the Jews in undertaking freely so great a work for their sakes, have a strong influence upon the hearts of that People, to bring them by little and little to a love and liking of Christianity, and so (as I said at first) the pouring out of this Vial prepares a way both for their regaining their own Land, & their conversion to Christ.  
Qu. If any further desirous to know who amongst the Gentile Christians are most likely to be the Instruments in doing of this work. My thoughts concerning it are, (of which I may truly say, that not a private affection to any people above others, hath been the rise of them, but a diligent search of the Scripture, to find satisfaction concerning the Angel of this Vial hath brought forth unawares both the questior, with my thoughts thereupon) which in the general (so far only as I have ground for conjecture) I shall here lay down, and let the understanding and unprejudiced Reader judge.  
1 It is most likely, That the same Angel, or those very Instruments which shall ruin Rome, shall also pour out this Vial upon the great River Euphrates, because the stone that smites the feet of the Image (i.e. Antichrist) is the same with the four Carpenters, who are to fray the Horns (i.e. the Turkish Power) lift up over the Land of Judah.  
Now because it will be said, That it is as hard a thing for us, as yet, to find who this Angel shall be, as the other; for till we see Rome destroyed, who knows who shall do the thing? I answer, would you know the Instruments before you see them at Rome's Gates, observe then the rolling stone, and look for them there where you see that: For this is most certain, that as the great Image is to be broken in pieces by no other force or power, but only that of the stone, so there where the stone is first taken out of the mountains, and form together by God, and gins to roll and smite, out of that quarter, may we conclude the Tempest (though yet it be a great way off) which is to fall upon Rome shall most certainly come; for observe it, though the stone by rolling grows greater and greater, yet is it that stone still, and not another, which was form together at first; whereas if the same matter which form together did make the stone at first, were wholly to be laid aside, though matter of the same kind should still be used, yet would it be a new stone, a stone new form; but the same stone that smites at first, and not another, is that which breaks in pieces the great Image, though this stone, whilst it is in doing of it, is still in a growing posture; by means whereof as it rolls further and further, so may it have much more matter added daily to it, yet is it the same stone still, and the outward strength of the stone lies principally in that matter, which was form together at first, that being the Basis or foundation of the rest.  
And this confirms our first and main Proposition, viz. That the Gentile Christians shall pour out this Vial upon the Turk, because the very same stone, which gins to smite the Image on his feet, is to break the whole Image, i.e. all worldly Powers.  
This likewise confirms, what but even now I said, viz. That the stone, Dan. 2. and the four Carpenters, Zich. 1. are one and the same; for the four Carpenters are they which fray the Horns lift up in the last days over the Land of Judah. Now that which breaks all worldly Powers in the last days standing in the way of Christ's Kingdom, is no other but the stone, which Daniel ●peaks of.  
2 In answer yet further to the former Question, I find in the forequoted places, Isa. 60 9 and 11.14. four marks or characters to know that people by, who among the Gentile Christians, shall be the principal Instruments of making way for, and bringing the Jews unto their own Land.  
First, They shall be a people inhabiting in some Isles.  
Secondly, They shall have great hearts to the work, and a longing desire to see the day of Israel's redemption, which therefore they shall wait upon God for: Both these are expressed, Isa. 60.9. Surely the Isles shall wait for me.  
Thirdly, They shall be such who shall be very considerable, and strong in shipping, having multitudes of ships at their command, as this in the following words, and the ships of Tarshish first. Tarshish was a place very considerable for Navigation and Shipping in time of old, for which reason the Scripture never speaks of great ships, strong ships, or multitude of ships, but they are called by the name of the Ships of Tarshish, 2 Chron. 9.21. Psal. 48.7. Isa. 2.16. Ezek. 27.25. Now this people dwelling in the Isles, and so strong in shipping, shall be the first that shall put their hands to this work, The Isles shall wait for me, and the ships of Tarshish first, to bring thy Sons from far, and thy Daughters from the ends of the earth.  
Fourthly, What if I say, they shall be a people under a State Government, for such a kind of Government of old had the Philistims, the power of Government among them residing not in one man, but in many, which in Scripture are called the Lords of the Philistims. Now this people who shall assist the Jews at this day, are Isa. 11.14. likened to the Philistims of old (they shall fly upon the shoulders of the Philistims) how? not in qualities or conditions, for the Philistims were ever enemies to Israel, and these are friends, but rather in the form of their Government; the Philistims were governed by a State; so shall these. These are the characters, let the Reader refuse, or apply them as he pleaseth.  
Now because the thing aimed at in pouring forth this Vial, concerns the Jews more especially, and their Restauration (as hath appeared in our Discourse hitherto) and because the thoughts of good men are various, and their notions and conceptions very different in the point of the Jews first stirring, some conceiving the same to be upon a Civil account only, to recover their Country, and their conversion to be some years after: Others judging that they shall at the first be converted to the faith of the Gospel, and their stirring to arise from that; the right understanding of which mystery, is a thing of such importance (either opinion having seemingly much footing in the Prophecies of the Old Testament) as that without some further light, then as yet I have seen, the Prophecies relating to this people, and the time of their return, cannot be brought to a joint concurrence and harmony one with another; I shall therefore (not boasting of any light that I have above others, having reason enough to be otherwise minded; but as one willing, with others, to seek after, and if it may be, to find the truth) offer here (in the close of this Discourse) and that in as few words as I can, my own present thoughts concerning the thing, which are,  
That the first stirring or moving of this people shall be (as I conceive) from some notable work of God upon the hearts of some, who shall at this day be Principal ones, or Leaders amongst them, working in them a sincere, earnest, and longing desire to find the Lord their God: Hereupon arising themselves, and stirring up others to arise with them, now to go unto Zion, unto the Lord their God, which we have, Jer. 31.6. For there shall be a day, that the Watchmen upon the Mount of Ephraim (who was head of the ten Tribes, for which reason the Restauration here spoken of, must be their last, which is yet to come) shall say, Arise ye, and let us go up to Zion, unto the Lord our God, and vers. 9 we have the manner of their coming, They shall come with weeping, and with supplication will I lead them: Qualifications not proper to such persons who move only upon a Civil account, and for worldly ends. So Chap. 50.4, 5. (speaking of the frame they shall be in, whilst as yet they are but upon the way) In those days and at that time, saith the Lord, if the children of Israel shall come, they and the children of Judah together, going and weeping; They shall go and seek the Lord their God. They shall ask the way to Zion, with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten. Which Text was not fulfilled in the return from Babylon, when Judah only, not Israel and Judah together, did return, but manifestly looks to their last Restauration, so Isa. 51.11. we have a contrary affection, arguing the inward joy and delight they shall have in this journey, from considering whither, and about what they are going, viz. to Zion to seek their Lord, The redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads. So Hos. 3.5. (they go seeking the Lord) Afterwards shall the children of Israel return, and seek the Lord their God, and David their King, and they shall fear the Lord, and his goodness (When?) in the latter days. Chap. 1.10, 11. at their beginning to stir, before yet they are come forth the place of their captivity, shall be called the children of the living God. It shall come to pass that in the place where it was said unto them, ye are not my people, there shall it be said unto them, ye are the Sons of the living God. Then shall the children of Judah, and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great shall be the day of Jezreel.  
Now those amongst them who from such an inward desire and principle, shall move themselves, and put others upon it shall be (as I conceive) persons under a state of true conversion to God, being now delivered from the curse before they lay under, and that hardness which before was upon them, though the particular Revelation of Christ, as come in the flesh shall not as yet be manifested to them; but with a strong breathing after the Lord; and a general faith in the Messiah, whom they shall truly believe in, look for, but as to come, they shall now go seeking after the Lord, and David (or Christ) their King; and this faith of theirs though for want of New-Testament light, it be not a New-Testament faith (i.e. a faith in Christ as come already) yet shall the same be true faith, though running in the Old Testament way, (they having yet no higher light) for such was the faith of God's people of old, before Christ came, a looking to the Messiah which was to come, acknowledging their salvation to be only from him, and earnestly breathing and longing after the day of his appearance.  
And these persons who shall have already this true saving work begun in them shall by converse with, and beholding the holiness, grace, and love, of those Gentile Christians, who shall be instruments to help them in their land, have a farther work wrought in them, and upon them (and that before Christ's appearance to them) namely, they shall be convinced that the Messiah is come, being that Jesus which was Crucified by their Nation, which shall so affect them, as that they shall begin to own the crucified Jesus for Lord and Christ; and this I think the rather, because I find the Apostle Paul seeming to intimate, Rom. 11.11. that the Jews shall be provoked (i.e. with a holy provocation) by the Gentiles; Yea vers. 30, 31. (having before spoken of their Call, vers. 26. And so all Israel shall be saved) he tells us plainly, that as the Jews by rejecting the Gospel at first, did make way for the same to be brought to, and preached among the Gentiles; so the Gentiles by having the mercy of the Gospel amongst them, shall (when the appointed time of Israel's conversion to Christ is come) be a means of the Jews obtaining this mercy again, For as ye in times past have not believed God, yet have now obtained mercy through their unbeleef; even so have these also now not believed, that through your mercy, they also may obtain mercy; And which strengthens this persuasion, I find Rev. 19 (as hath been before observed) the Bride to be in her fine linen made ready to receive, and meet her Bridegroom, and that before his appearance, or coming forth to battle upon the white Horse.  
But now though there shall be many amongst them, who shall from such ends and principles move, as have been before declared, yet shall there also with these march a great multitude, who moved from no work upon their heart, shall yet go with the rest, either led to it by persuasion, example, or some carnal ends, or hopes of their own; as it was with Israel of old, at their coming out of Egypt first, and Babylon afterwards (both which were eminent Types of this deliverance) these being still in their hardness, their former state of sin and bondage, shall not be able to bear the glorious Gospel Revelation of Christ crucified to be their Messiah, but shall stumble at it, kick against it, and against such of their brethren who receive it.  
This we have Isa. 8.14. He shall be for a stone of stumbling, and for a rock of offence to both the Houses of Israel, for a gin, and for a snare to the inhabitants of Jerusalem; which, that it speaks of this time is clear, not only for the reason, that it is about the time in which the Assyrian (i.e. as shall appear hereafter, the great Turk, who now possesseth what did anciently belong to the Assyrian Monarchy) is to overflow the land of Judah, yea and then too, when the same shall be Immanuels' land, that is, when Christ shall begin of the Jews to be known and worshipped there, as vers. 7.8. but also because it is said in the words, He shall be a stone of stumbling to both the Houses of Israel, i.e. to some of the ten Tribes, and some of the two both, who shall at this day be reunited, which never yet hath been. And these are the Rebels spoken of Ezek. 20.38. which shall be amongst God's people at this day, when they are to be gathered out of all Countries, as were Korah, Dathan and Abiram, in the days of old, upon the coming out of Egypt.  
Yea these shall be they who immediately before the time of Christ's appearance shall hate their Brethren (i.e. such among them who tremble at the word of the Gospel, which by the Gentile-Saints, they shall have had some light into, and cast them out for Christ's name sake, whom now they own) who shall at the coming of Christ be ashamed, when he shall appear to the others joy, as Isaiah (speaking of the time of the Jews Call, Christ's coming, and the setting up of the New Jerusalem) tells us, Chap. 66.5. Hear ye the word of the Lord, ye that tremble at his word, your Brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified, but he shall appear to your joy, and they shall be ashamed.  
Yea these are they who in the last and great day of the battle of Armageddon, which Zechary speaks of, Chap. 14. shall some of them even join hands, (they shall be so horridly vile) against the rest of their Fellow-brethrens, and that with those who from all parts of the World shall be gathered together against Jerusalem, as vers. 14. And Judah also shall fight at, (or against) Jerusalem, as did part of those who in Nehemiahs' time came out of Babylon, conspire with Sanballat, Tobiah, and the rest of the enemies of Jerusalem against godly Nehemiah, and their Fellow-brethrens.  
This mixture which shall be at this Day, some being Israelites indeed, some in name only I take it was typed by the mixed multitude marching up with Israel out of Egypt; the Congregation of Israel then, or those who (in that day whilst things were outward and typical) were the natural seed of Abraham typing out those who shall at this day be the Spiritual Seed, or true Sons of God; the multitude of Egyptians, and o●hers, who were not Israelites by birth (though yet they went with the Congregation) typing out those, who at this Day (although they shall be the Seed according to the flesh, and march with the rest) are yet notwithstanding not accounted the Spiritual or Holy Seed, which Holy Seed, though but a Tenth (that is, a sew in comparison of the rest) are yet called the substance, Isaiah 6.13. i.e. the substance of this people that God looks at, or will reckon for the Seed at this day.  
And in regard of this mixed multitude which shall be amongst them when they stir, Daniel setting forth this their stirring by a Resutrection, Chap. 12.2. (which is the same with the Resurrection of the dry bones, Ezek. 37. applied there to the Jews stirring) he saith, some shall arise to everlasting life, some to shame and everlasting contempt; Which last words are an Argument, that the Resurrection Daniel speaks of, cannot be the same with that first Resurrection, Rev. 20.6. because none have part in that but such as are blessed, and holy, and on whom the second death hath no power.  
Now because (as I have said) amongst those who come up to their Land, the greater part shall be found not truly seeking the Lord, but their own things; therefore by that time they are settled in their Land, (and probably, the Gentile-Christian removed from them, or returned home) shall a fearful storm, such a day as never was from the foundation of the world, fall upon them (which Daniel mentions, Chap. 12.1. and Zech. Chap. 14.1.) by which as the better part shall be brought through the fire and purified, and their faith tried; so shall the other fall off, (as before) to the Enemy, or be cut off by this day of trouble, so that a remnant only shall be left, which remnant shall be the Holy Seed, which we have, Zecha. 13.8, 9 And it shall come to pass that in all the Land, saith the Lord, two parts therein shall be cut off, and die, but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried, they shall call on my Name, and I will hear them, I will say, It is my people, and they shall say, The Lord is my God, Isa. 10.20, 21, 22. It shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them, but shall stay upon the Lord, the Holy One of Israel in truth. The Remnant shall return, even the Remnant of Jacob unto the mighty God. For though thy people Israel be as the sand of the Sea, yet a Remnant of them shall return, the consumption decreed shall overflow with righteousness, Chap. 4.2.3.4. In that day shall the Branch of the lord be beautiful and glorious— for them that are escaped of Israel. And he that is left in Zion, and he that remaineth in Jerusalem shall be called Holy, even every one that is written among the living in Jerusalem. When the Lord shall have washed away the filth of the Daughter of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the Spirit of Judgement, and by the Spirit of Burning, Zepha. 3.12, 13. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the Name of the Lord. This is the day of purging out the Rebels: Ezek. 20.38. And I will purge out from among you the Rebels, and them that transgress against me. Of judging between  and , Chap. 34.17. Thus saith the Lord God, Behold I judge between  and Ca●tel, between the Rams and the He Goats. All which places, as will be evident to him that shall but understandingly peruse them, and compare them with other Scriptures, speak of the last times, when the jews are to come in.  
To this Remnant shall Christ at the great day of the battle of Armageddon (which shall put an end to this day of trouble) appear, who shall from that day be advanced to reign with him in his Kingdom. But of this more hereafter.   
Thus much as touching the sixth VIAL.   

The Interval of time betwixt the pouring out of the Sixth and Seventh VIALS.  
Verse 13. AND I saw three unclean spirits like frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet.  
Vers. 14. For they are the spirits of Devils, working miracles, which go forth unto the Kings of the Earth, and of the whole world, to gather them to the battle of that great day of God Almighty.  
These words to vers. 17. do not properly belong either to the Sixth or Seventh Vials, but contain an Interval of time betwixt both, in which some remarkable things in order to the pouring forth the seventh and last Vial, are to be transacted, which are,  
1 The sending forth of Ambassadors or Agents from the Dragon, Beast, and false Prophet, to the Kings of the Earth.  

By Dragon,  
We are to understand, that Old Serpent the Devil and Satan (yet principally as acting in the Roman Monarchy; the seven Heads, and ten Horus of the Dragon, chap. 12.3. being the Arms of Rome) for so the Holy Ghost interprets it, chap. 12 9 And the Dragon was cast out, that Old Serpent, called the Devil and Satan, chap. 20.2. And he laid hold on the Dragon that Old Serpent, which is the Devil and Satan. Now where the Holy Ghost hath given a manifest interpretation, it is certainly curiosity to seek another.  
As for the other two, the Beast and the false Prophet (the two Companions of the Dragon or Devil) we shall the better discern these two Monsters, if we consider how that,  
Beast in the Revelation is sometimes spoken of without any distinction made, as being but one. Sometimes with distinction, as though he were two, as Beast and Beast, Chap 13. Beast and Woman, Chap. 17. Beast and false Prophet, as here.  
When Beast is spoken of without distinction, it denotes the Political and Ecclesiastical State both of the Roman Empire, as the same now is Antichristian.  
As in Vial 2. Beast there used alone, denotes both States, as is clear, because the Image of the Beast, was of the first Beast, Rev 13.14 compared with ver. 3. The mark of the Beast was of the second Beast, spoken of chap. 13. the first Beast having no mark, and the two Beasts, Chap. 13. (which both are comprehended in the word Beast, Vial 2.) are (as shall appear anon) the Civil and the Ecclesiastical State of the Roman Empire, as the same now is under Antichrist.  
So in Vial 5. Rome is called the Seat of the Beast; that is, the Seat of the Political State, for the Seat of the Roman Empire, as the same was Pagan, (which State was Political only) is given to the first Beast, Rev. 13.2. that is, the Civil, or Political State of Antichrist. And also the Seat of the Ecclesiastical; for it is upon the seven Mountains of Rome, the Woman sits, Rev. 17 9 i.e. the Ecclesiastical State. So that Rome is the Seat both of the Political and Ecclesiastical State; and therefore the Beast Vial 2. whose Seat is in Rome, must be understood of both States, Civil and Ecclesiastical, both which make up but one Beast, or Antichrist.  
So Rev. 14.9 11. Chap. 15.2. Chap. 20.4. in all which places we have but one Beast spoken of, but the same as having a Mark, and an Image, which for what I said but now must be interpreted of both States, the Civil and Ecclesiastical.  
The like we have Chap. 11.7. The Beast that ascendeth out of the bottomless pit shall make war against them, i.e. against the two Witnesses. Now this Beast ascending out of the bottomless pit is meant of both States, not only for this reason, that both join in slaying the Witnesses, but because Chap. 17.8. we have it so interpreted; for John being shown first either State distinct vers. 3, 4. 5, 6. the one represented by a Beast, the other by a Woman riding upon this Beast, in vers. 7, 8. hath the mystery of both together showed him and both together are the Beast ascending out of the bottomless Pit, which Beast there spoken of in such various and seeming contrary phrases, was, is not, yet is, shall ascend out of the bottomless Pit, can be understood of no other but Antichrist in all, because it is said, The dwellers on the Earth shall wonder when they behold the Beast that was, is not, and yet is; noting thus much, that the dwellers on Earth, as yet saw not this Beast, for indeed his rise was not yet, John seeing the rise of this Beast, Chap. 13.1.11. as a thing to be after his time. Yet is he called the Beast [that was] because in respect of that Civil Power this Beast should exercise, and the Seat he should upon his rise sit in, he should not differ from the Roman Empire that then was, and had its beginning long before John wrote [is not] in respect of a power Ecclesiastical, as well as Civil, which Antichrist was to have; so he was not, the present Government when John wrote, neither knowing, nor allowing any such power; for which cause though Antichrists Seat and Civil Power; was in the Roman Empire as Pagan, yet was not the Empire or Government then the Beast here spoken of, or Antichrist. [Yet is] in respect of will and desire, and a secret aspiring which then was after such a thing or power, which once obtained, would Midwife this man of sin into the world, 2 Thes. 2.7. The mystery of iniquity doth already work, 1 Joh. 2.18. Even now there are many Antichrists [shall ascend out of the bottomless Pit] because the rise of this Beast (which must, as I have said, be one and the same in all the several expressions) was to be afterwards, when the Civil power that now was in the hands of Pagan Emperors should fall into the hands of the Beast, and withal an Ecclesiastical power set up with it, both going together hand in hand, which should be a Government so abominable, that it is said to ascend out of the bottomless Pit, i.e. the rise of it should be as from Hell itself.  
And therefore of this very Beast that was and is not, it is said, he is the eight, vers. 11. that is the eighth kind of Government which should be in the Roman Empire (a clear Argument that not the Empire in general, but the same as under Antichristian only, is the Beast that was and is not: for all the several Governments are comprehended under the Empire in general, but the Beast that was and is not, is spoken of particularly, as but one, and that too the eight and last, which can agree to none but Antichrist) for five distinct kinds of Government had been before John's time. First, Kings. Secondly, Consuls. Thirdly, Dictator's. Fourthly, Decem-viri. Fifthly, Tribunes, which all were fallen, therefore saith he vers. 10. five are fallen. One, that is the sixth, than was, which was a Government by Caesar's, who ruled the Empire in John's time; therefore one is, another, the seventh, was yet to come, that is, by Christian Emperors; therefore saith he, the other is yet to come; and of this seventh, he saith, when he cometh he must continue a short space; for indeed this continued but a little while, but the Empire growing corrupt, the Beast that was and is not, i.e. Antichrist creeps in; who is called the eight, And the Beast that was and is not, even he is the eight— vers. 11. because he sets up a new form of Government distinct from all the former, viz. an Ecclesiastical, and Civil State mixed together, which none of the former Governments had; and may therefore well then be called the eight, or another Government. And yet he is of the seven, and is of the seven— i.e. besides the new Ecclesiastical Power erected by this Beast, this Beast doth also exercise that Civil Power which the seven, or the several Governments, before him had, or did exercise. And for this reason the seven Heads of the Beast, ver. 9 are interpreted of the seven kinds of Government, ver. 10. Not to show that by Beast is understood (as is generally conceived) the Empire at large, including all the several Governments that were to be in it: But to show that the power of all the seven former Governments should centre in this Beast, whatsoever Civil power they had, he should have it all, who yet over and above should erect a new power, which none of the former had, in which sense he should be the eighth. And of this Beast it is said, he goeth into perdition, either because destruction will be his end, as chap. 19.20. or because under this Beast the Fourth Monarchy is to be utterly destroyed.  
So that the Beast here ascending out of the bottomless pit, (which is the same Beast with that which kills the Witnesses, Revel. 11.1.) is to be understood of the Political and Ecclesiastical State both, of the Roman Empire as now it is: though of the seven in respect of the Political State, and yet the eight in respect of the Ecclesiastical added to the other, yet but one and the same Beast, for the same Beast is the eight, and of the seven. I therefore conclude, that Beast, when spoken of without distinction, denotes Antichrists Civil and Ecclesiastical power both.  
When Beast is spoken of with distinction, as Beast and Beast; Beast, and Woman; Beast, and false Prophet: We are then by one to understand the Roman Civil State only, by the other, the Ecclesiastical.  
This is manifest Rev. 13. where we have two Beasts spoken of, the one arising out of the Sea, ver. 2. the other out of the Earth, vers. 11. By the first, we are to understand the Civil State only, for vers. 2. The Dragon gives to this first Beast his power, Seat, and great Authority, i.e. the Devil, who all the time the Roman Empire was Pagan, did rule in it, and was openly worshipped there, seeing himself by Christian Emperors, now come to the Imperial Dignity, dethroned, so as that he cannot under that form procure any more as he had done, to be openly worshipped, and to persecute the Saints; he therefore resigns his Power, Seat, and great Authority, (i.e. Rome the Seat of the Empire, and the Power and Authority of the former Emperors, which was Civil only) to this first Beast, for which reason the seven heads of the Antichristian Beast, Chap. 17.9.10. are by the Holy Ghost interpreted first. Of the seven Mountains of Rome, the Seat of the Beast; And secondly, of the seven distinct kinds of Government, namely, the Power and Authority of the Beast, because both these, viz. the Seat and Civil power of the former Empire, are given into the hands of this first Beast, (the principal limb of Antichrist) so that by first Beast, the Civil State only is to be understood, for the first Beast hath only what the Dragon resigns, and the Dragon could resign no more; the power of the former Empire, in which the Dragon ruled, being Civil only.  
But so subtle is this Dragon, the Devil, that by resigning to the first Beast, a second Beast doth arise, vers. 11. by which Beast the Devil obtains to be worshipped again, though under a more specious form and devout way of Idolatry, devised by the second Beast; and so what the Devil was before forced to let go, in one kind, he now by policy gets again in another. Now this second Beast is the Ecclesiastical State of the Roman Empire, the Pope his Hierarchy and Clergy, as appears:  
1 Because his rise is out of the Earth, vers. 11. that is, his beginning is base, mean, and low, as the Popes at first, (when the Beast first began to rise) were poor Bishops, who in time by the favour of Princes got up to be Popes, and most of their exalted Clergymen rise out of the dung.  
2 He looks like a Lamb, as the Pope calls himself Christ's Vicar, the Servant of the Servants of Christ, and his retinue pretend humility, and their power to be from, and for Christ, and hold their station successively from the Apostles, as he doth his from Peter.  
3 He speaks like a Dragon. The Pope, and all they who derive their power from him, though he and they look ever so like Saints, yet the absoluteness of their Decrees, Injunctions and Impositions, enforcing and compelling the Consciences of all, declare them to be the Dragon, that is, the persecutor of the Woman, or Christ's flock, as the Dragon is, Rev. 12.  
4 He exerciseth all the power of the first Beast, Vers. 12. As the Pope hath a double sword, a temporal and a spiritual; and his inferior Clergy make use of a Civil Power to uphold their own cause, as well as a spiritual.  
Now whereas some conceive the first Beast here to be the whole body of the Roman Empire, as the same is the fourth Monarchy, whereof the Antichrist is but a part; and the second Beast to be the Antichrist, and his Kingdom alone, it cannot so be; partly for the Reasons before given, and further, because according to this, the Beast should continue to make war against the Saints, and to kill them above two and forty months, for reckoning the time of the ten Persecutions, and all the time since, in which war hath been made upon the Saints, and they killed, it amounts to much more than two and forty months, which yet is the limited time of this Beasts persecution. Vers. 5. And power was given unto him to continue two and forty months. Yea, then how comes it to pass that this first Beast differs from the Dragon, who yet did represent the former Empire, for whereas the Dragon (as one well observes) hath but seven Crowns, and those seven upon his Head, Chap. 12.3. this Beast hath ten Crowns, and those upon his Horns, vers. 1. which difference according to this Principle should not be, for they should be one and the same: Therefore the first Beast is the Empire only as under Antichrist, and of that (as I have said) the Civil state only, as the second the Eccelesiastical.  
Furthermore as concerning these two Beasts, we are not to conceive, as though they sprung up at a distance, one a good while after the other, for the continuance of the first Beast (I have said already) is to be but two and forty months, and so much time is allowed to both the Beasts, Chap. 11.12. the holy City shall they (i e. both the Beasts) tread underfoot two and forty months. And indeed the treading the Holy City underfoot two and forty months can be no other act, but the act of the Beast, it agreeing so punctually to be the precise time of his Reign. And of what Beast?  
I answer, That very Beast mentioned, vers. 7. which ariseth out of the bottomless Pit, and towards the end of this time kills the Witnesses; which Beast I have already shown to be spoken of both the Beasts, viz. the Civil and Ecclesiastical state, whose rise therefore must be together, the time of either's Reign being two and forty months. For indeed so soon as the Roman Empire, which before was Pagan, but now Christian, began to be so corrupt as to be the first Beast, i. e. of Christian an Antichristian state, persecuting the true members of Christ, instantly with this corrupted state did the second Beast arise; that is, the sword and power of the Civil Magistrate which before was used by none but himself, came now to be in the hands, or at the will and disposal of Ecclesiastical persons, Churchmen (as they are called) that these thereby might become fit instruments to set up, and establish their own Idolatries, and persecute the Saints; And by this arose a second Beast, exercising by permission all the Power of the first, and is therefore said to exercise it before him, vers. 12. in his sight, vers. 14. i.e. by leave or permission of the first Beast; for which cause, the making war with the Saints, vers. 7. the compelling all Nations that dwell upon the earth to worship the Beast, vers. 8. is appropriated to the first Beast, as though it were his act, whereas indeed it is properly the second Beast doth this, as is clear, vers. 15 16, 17. but he doth it by exercising the power of the first, without which he could not do it; and therefore the same thing is recorded in describing either Beast, because in this business the second Beast is the first mover, but the effecting of it, is done by the power of the first.  
And indeed the second Beast may well be called another Beast, distinct from the first, notwithstanding the power he exerciseth by the power of the first, because the hands this power is now put into, or is at the disposal of, are such as not only are without right to this power, but also never had until this day any such power entrusted in them, or at their disposal.  
Yet that these Beasts, though two, are indeed one, and make up but one Antichrist is clear, because both the Beasts rise together, as before; both are alike in nature, actions, and conditions, for both are filthy Beasts, and cruel Tyrants, both Patrons of Idolatry, both bloody Persecutors of the Saints, both are helpful one to another; the first Beast communicates of his power to the second Beast, vers. 12. the second Beast gives life to the image of the first Beast; vers. 15. yea vers. 18. one and the same number is assigned to both the Beasts, and the number of b●th the Beasts in conclusion of the Vision, is but the number of the Beast, i.e. of one Beast. Here is wisdom, let him that hath understanding count the number of the Beast; Which also adds a beam of further light for the clearing of what I have said before; that Beast, when spoken of without distinction, is to be understood of the Civil and Ecclesiastical state both. So that in fine the result is, They are two Beasts, as a Political, and an Ecclesiastical state, and yet but one Beast, as Antichrist.  
What I have said of these two Beasts, I may say the same of the Beast, and the Woman, Chap. 17. The Beast the Woman rides upon, is the Civil state, the Woman riding upon this Beast is the Ecclesiastical, only with this difference, the second Beast, Chap. 13. who upon his first rise was a Beast, aspiring to no higher degree; and exercising the power of the first Beast, i. e. of the Civil state, by leave as it were, through permission of the first Beast, is now through a long standing risen from a Beast to a Woman, as disdaining to be in so low a degree as a Beast any longer. Yea, such a Woman as like a notorious Strumpet knows how to make the Kings of the Earth, yea the whole world follow her dance, and crouch to her, by which she is grown rich and gallant, having by whoring and juggling, got the riches, the gold, the precious stones, and pearls of the first Beast to herself, and to show what an aspiring spirit she is of, instead now of exercising the power of the first Beast, i. e. of the Civil State, by leave any longer, she is now like Lord and King got upon the back of the first Beast, who dares not cross her humour, for she rides him and rules him at pleasure.  
And indeed the first Beast is justly recompensed for setting up and countenancing such a Beast at first, who (according to the Proverb) give an inch of power, he will take an ell; for whilst the first Beast remains a Beast still, this second Beast is from a Beast advanced to be a Woman, which not only had rob and plundered the coffers of the Beast, and got all his riches from him, but also knows how to ride the Beast, master him, and rule him as she list.  
And certainly had not the first Beast been a very Beast, I mean, had not the Civil State at first so far degenerated, as instead of acting rationally as a man, to act sensually and bruitishly as a Beast, this great inconvenience would have been foreseen in the beginning, at least remedied in time, before the second Beast was grown to such a height, that he was now past taming, and able to ride and master the first Beast that set him up.  
Now whereas the Woman, verse last, is said to be the Great City, it is (as I suppose) rather lain down as a Mark, or character to know the Woman by, and that from the place she was to sit in, than a description of the Woman, which verse 9 confirms me in, by giving us to understand that the woman sits upon the seven Mountains (i.e. the City Rome anciently built upon seven Mountains) therefore the seven Mountains, i. e. the City Rome, is not, to speak properly, the Woman, but the Seat of the Woman.  
What I have said of the two Beasts, the Beast and the Woman, I may also say of the Beast and the false Prophet, spoken of in the words I am opening. The Beast here is the Civil State, or the first Beast that ariseth out of the Sea; the false Prophet, the Ecclesiastical or second Beast, whose rise is from the Earth. And indeed he that shall but parallel the second Beast spoken of chap. 13. with what is spoken of the false Prophet, chap. 19 will find them to be one and the same; The false Prophet is a worker of Miracles, chap. 19.20. so is the second Beast, chap. 13.17. The false Prophet by his miracles deceives the Beasts followers, chap. 19.20. so doth the second Beast, chap. 13.14. The Beast and the false Prophet are helpful the one to the other, for the Beast defends the false Prophet by his strength (for chap. 19.19. no force at all is mentioned that this false Prophet had at that great Randezvouze, who yet was presonally present with the Beast, for he is taken prisoner, vers. 20. therefore the Beast defends him) and the false Prophet by working miracles encourageth the Beast and his multitude, with hope of good success, God is of their side. In like manner the two Beasts, chap. 13. are (as before hath been showed) helpful to each other.  
The conclusion is, that by false Prophet we are to understand the second Beast spoken of chap. 13. and by Beast and false Prophet to understand the same here, as of the two Beasts there, viz. the Civil and Ecclesiastical State; only with this difference, that Beast, which in his first rise, was but a Beast; afterwards (when more grown) a Woman, riding upon, and over-topping the Civil power, or first Beast, which gave him his rise, is now in his declining condition a false Prophet.  
For the loss of Rome, where was his Magazine of Treasure, together with the seizing and intercepting his Rents and Tributes by the Conqueror, hath so pulled down the Beast, so plucked the plumes of the Romish Ecclesiastical State, i.e. brought the Pope and his Clergy to so low an ebb, that it is now but little that they can contribute either to the assistance of the first Beast, the Romish Civil power, or towards the upholding of their own sinking Kingdom; yet because having been a proud Whore, this Beast is loath to be of little repute, and to come back again to his first original of a poor earthly Beast yea would fain have the first Beast, the Civil power still to dote upon him, and reckon him a considerable party, he will therefore seem now to make up by his feigned piety and devotion what is wanting in his former outward strength and glory; and now he can be nothing else, he will needs be a Prophet to foretell good to his cause and Kingdom, though none he can do it; But observe, as when he was a Beast, he was an earthly Beast; as when a Woman, a Whore; so now, when a Prophet, a false Prophet. Though Antichrist may change shapes and forms, he can never make himself better than he is, but Antichrist he will be, an Enemy to Christ, an Imposter, a Deceiver, a Liar still.  
Having thus seen the meaning of the words and names (which I have purposely insisted the larger upon, because the right understanding hereof, doth (if I mistake not) open the door into the very mystery of this Book) I come to apply them to the business in hand, thus,  
The Dragon, Beast, and false Prophet, who from the beginning were Partners, going hand in hand and venturing States together, seeing by the fall of the City Rome such a terrible shaking blow giving to their Kingdom, as that the next blow, if not prevented, is like avoidable to be fatal, and to prove their utter ruin; they therefore now all of them convene in some General Council, where they lay their heads together what thing is best for them to do to prevent another blow, or, if possible, to recover their own again. And upon debate two things being laid before them, as matter of deep and serious consultation, viz. The late loss they have received by the fall of Rome, and that by causing some of the Kings of the Earth, who were friends to their cause before, now for fear of her torment, lest the like should befall themselves, to withdraw, and stand a loof off.  
2 The great provocation since given to the Turk, by those very Instruments their Enemies, which is like to make him join in with the utmost strength he can make (out of desire to revenge himself, and recover his own again) to ruin (if it may be) this growing party.  
The vote or result of the meeting from the foregoing premises is, that (as the thing which doth most conduce to the upholding of their cause) Agents and Ambassadors, of the fittest they can find for such employment, be sped away to such Kings of the earth, as for the present seem backward in the cause, to put life into them; and also to the Great Turk, to encourage and heart him on to engage with them, in a quarrel that is his, as well as theirs; together with all others, of whom they have either hope that they will, or may be drawn to join with them; that by one general Randezvouze of all their force together, they may venture the whole, sink, or swim, upon the event of one battle: Which battle is here called (for the remarkableness of it, both in regard of the multitude of enemies, and the glorious appearance of Christ with his Saints, who will fight this battle for them, in such a way as never before) the battle of that great day of God Almighty: which is (I conceive) the same battle with what is spoken, Psal. 110. Isa. 63.1, to 7: chap. 6.15. to the end, Ezek. 38.39. Dan. 12.1. Joel 3. Zech. 14.1, 2, 3, 4, 5. Mal. 4.1, 2, 3. Of which terrible, yet glorious day, to mention all that in the foregoing Texts, and elsewhere is recorded of it, would call for a Treatise of itself; and therefore I think it meet rather to leave the same to the sober and pious meditations of the Reader, than here to add any thing further upon so large a Subject.  
Concerning the Agents and Ambassadors of the Dragon, Beast, and false Prophet (who are said to be three (though possibly they may be multitudes) because a threefold number denotes perfection; and said to come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet; not as if one came out of the mouth of the one, another out of the mouth of the other, and another out of the mouth of the third; but because their sending is by the common consent of the aforesaid three parties) who, or what they shall be, I look upon it as a part of curiosity to inquire any further into, than what is here by the Holy Ghost determined of them.  
1 That they shall be Spirits, viz. for their subtlety, nimbleness, and activity.  
2 Unclean Spirits, for the filthiness and impurity of their principles and conversation.  
3 Like Frogs, for their bold impudence, and continual croaking in the ears of those they are sent to, giving them no rest till they have drawn them forth to battle, withal creeping into every hole and corner of the world, to carry on their design.  
4 Spirits of Devils, for their dissembling, lying, and cunning craft in deceiving, above all that ever were employed before them.  
5 Working Miracles, and that (as it were) in way of imitation of the great and wonderful things God either hath done, or is then doing for his people; by this not only to gain credit to their Ambassage, making the Kings of the Earth the more ready to receive it; but also to blind the eyes of those they are sent unto, and harden their hearts against the apparent works of God at this day, when they shall see things somewhat like to what God is doing in the world, done by these: as the Magicians of Egypt did blind Pharoah's eyes, harden his heart, by doing like things before him by Diabolical art, as Moses did by the finger of God.  
And here I cannot but in the way take notice of that which is the spiritual Engine of the old Serpent, and one of his most politic Stratagems and Devises, to blind others to the truths and dispensations of God in the world, making them very odious and to be loathed of many, which is, when he perceiveth that God hath any great Truth to make known, or any great Design to drive on in the World, which he cannot hinder, he will now become an Angel of light, and be of the foremost (by setting his own instruments about it) either in discovering this truth, or putting forward this design; that so, from a just cause of suspicion being laid, a prejudice being begotten in people's hearts against these things, the things though discovered ever so clearly might find no acceptation, but rather a general dislike from those that should receive them; as at the time of Christ's coming, he raised up false Christ's as a blind, that the true might not be received. At the first preaching of the Gospel by the Apostles, he vaised up false Apostles. that the true might not be believed; which is a thing hath been worthily observed by a godly man of late, and I here mention it only by way of remembrance, that none of us may be taken in this crafty and hidden snare.  
Thus much of the first thing preparative to the pouring forth of the seventh VIAL.   

2 The Personal coming and appearing of the Lord Jesus Christ.  
Verse 15. BEhold I come as a Thief. That Christ shall personally appear before the last and General Judgement, is a thing that seems to me to have much footing both throughout the Old and New-Testament; without granting of which, I myself cannot as yet (possibly others may) reconcile one Scripture with another.  
And truly, to take notice of this Opinion here, I am necessarily put upon it, unless I should either wholly pass over these words, or be false to my own persuasions, and that which as yet I cannot think otherwise, is the main thing intended by the Holy Ghost in them.  
Though yet as the Argument itself in this place doth more concern the time of his coming (viz. that his coming shall be betwixt the sixth and seventh Vials) than the coming itself. So that I may keep to the Argument. I must here let go several Reasons I might make use of to prove this personal coming, and confine myself to such only as will clear up this; viz. That the time of his personal coming is here spoken of, to be between the sixth and seventh Vials.  
Now that Christ's Personal coming, and not a coming by his Power and Spirit only, is the thing here intended (which will fall out in this Interval or space of time betwixt these two Vials, though yet at the end of it, so as that it may indifferently be referred, either to the conclusion of this time, or the beginning of the seventh Vial) is clear to me, for these Reasons.  
1 ARGUMENT, Christ shall personally appear at the time in which the remarkable battle of Armageddon shall be fought. But that shall be about this time.  
That the battle of Armageddon shall be about this time, is clear in the words, That Christ shall then appear, I prove.  
Isa. 66.16. For by fire, and by his sword will the Lord plead with all flesh, and the slain of the Lord shall be many. That this is the same with the battle of Armageddon hinted in the Text, and more fully described, Rev. 19 vers. 17. to the end of the Chapter, appears,  
1 Because the battle of Armageddon shall be about the time of the Jews coming in; This our Discourse at large under the sixth Vial proves; So shall this; For vers. 7.8. we have their conversion spoken of, Before she traveled, she brought forth, before her pain came, she was delivered of a Manchild; who hath heard such a thing? who hath seen such things? shall the earth be made to bring forth in one day, or shall a Nation be born at once? for as soon as Zion traveled she brought forth her children; And then presently, vers. 16. we have this battle.  
2 Upon the battle of Armageddon, we have a new Heaven, and a new Earth, as the consequent of it. Rev. 21.1. I saw a new Heaven, and a new Earth, for the first Heaven and the first Earth were passed away. So this vers. 22. For as the new Heavens, and new Earth, which I will make shall remain before me.  
3 We read of a Lake of fire, after the battle of Armageddon, Rev. 19.20. So here, verse last.  
Object. But have we a coming here?  
Answ. Yea vers. 15. For behold the Lord will come with fire, and with his Chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire; Which coming that it must be Personal, I shall show anon out of Rev. 19 which speaks of the same coming, as the battle there and here spoken of, are one and the same.  
The Prophet Daniel in his seventh Chapter doth excellently set this forth, where having had the four Monarchies, which Chap. 2. were represented to him in the form of a great Image, and Antichrists Kingdom, a part of the fourth or last Monarchy by the feet of that Image, part of Iron, and part of Clay; now represented under another form of four Beasts; and Antichrist●s Kingdom by a little horn, arising amongst the horns of the 4th. Beast, or Roman Monarchy, he saith, ver. 11. That he beheld because of the great words the Horn spoke (i.e. because of the blasphemies of Antichrist) the Beast (that is, the fourth Monarchy now governed by Antichrist, the little Horn) slain, his body destroyed, and given to the burning flame, agreeing punctually to what is recorded, Rev. 19.19 20. of casting the Beast into the Lake of fire burning with brimstone, which comes in there as an effect of the battle of Armageddon: And indeed that these two Texts must agree in time, and be one and the same, is clear to me, because the main thing held forth in either, is the final destruction of the Roman Monarchy, and that as the same is under Antichrist. Neither may it be doubted that by the little Horn the Kingdom of Antichrist should be meant, seeing what is here spoken of the little Horn, agrees so exactly to what in the Revelation is spoken of Antichrist, yea (which makes the thing most evident) the little Horn, and the Beast, or fourth Monarchy, are vers. 11. made one, and the same.  
Bu● you will say, Where have we a coming here?  
Ans. Look vers. 13, 14. I saw in the night visions, and behold one like the Son of Man came with the clouds of Heaven, and came to the Ancien of days, and they brought him near before him. And there was given him Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him; his Dominion is an everlasting Dominion that shall not pass away, and his Kingdom which shall not be destroyed.  
Object. But how appears this coming to be Personal?  
Ans. From the Text; for observe first, God as the Ancient of days by the manifestation of his presence and power, with and amongst his people, (which (I take it) answers to the smoke wherewith the Temple is filled, Rev. 15. last) first gins to judge the little Horn, or fourth Beast, casting down his Thrones (the work at this day in hand.) Now whilst the Ancient of days is amongst his people sitting and judging the Beast, one comes to him like the Son of man with the clouds of Heaven to whom is given a Dominion, Glory, and Kingdom. Observe, first, He comes not to receive a Kingdom in a spiritual way as God, but as the Son of man. Secondly, He comes with the clouds of Heaven, the very phrase used to set forth his personal coming, Mat. 24.30. They shall see the Son of man coming in the clouds of Heaven, with power and great glory, Chap. 26.64. Hereafter shall ye see the Son of man coming in the clouds of Heaven, Rev. 1.7. behold he cometh with clouds, and every eye shall see him.  
Thirdly, He comes to the Ancient of days (who according to his Godhead is the Ancient of days) that is, the Father, who now had set up his Throne on earth, and (as the Great Judge) was in the midst of his people, manifesting his Almighty power amongst them in judging the Beast, and there receives his Kingdom, where the Ancient of days had now set up his Throne, was sitting and judging. And this is a manifest Argument, that although his coming is mentioned after the casting of the Beast into the burning flame, yet that indeed the same must be before, because he comes to the Ancient of days, i.e. the Father, whilst he was sitting upon the Throne in the midst of his people, and passing sentence against the Beast, before the Beast is slain, his body destroyed, and given to the burning flame, which is the concluding act, and the breaking up of the judgement, after which the Ancient of days sits no longer: Therefore, I say, his coming must of necessity be before the utter everthrow of the Beast or fourth Monarchy, and within the time that the Father by his presence and power amongst his people is judging of the Beast.  
And indeed, if we do but compare this seventh of Daniel, with the 110. Psal. (which is also a Prophecy of Christ's Kingdom) we shall find them most excellently answering one to another, and the one helping to open the other. In vers. 1. the Father saith to the Son, Sat thou at my right hand till I make thine enemies thy footstool. What then? Why, the Father as the Ancient of days, having judged Christ's enemies, and brought them well under, we have straightway, vers. 2 Christ's coming. The Lord shall send the Rod of thy strength out of Zion. And what doth Christ do at his coming? Why, as upon his appearing, he finds the Beast, Antichrist, here called the Head over many Countries (because this Whore sits upon many waters) and the Kings of the earth with their Armies gathered together to oppose him; so presently he in his fury falls upon them, and destroys them. Vers. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath. The battle of Armageddon is called, That great day of God Almighty, Rev. 16.14. upon the founding of the seyenth Angel, the time of wrath, Rev. 11.18. Thy wrath is come; here the day of wrath. Vers. 6. He shall judge among the heathen, he shall fill the places with the dead bodies, he shall wound the Head over many Countries; agreeing to that of Daniel, of slaying the Beast, destroying his body, casting it into the burning flame; and that Rev. 19 (where the battle of Armageddon is described) of destroying Kings and Captains, Vers. 18. casting the Beast into the lake of fire slaying the remnant, Vers. 20, 21.  
This appears yet farther, Dan. 12.1. There shall be a time of trouble, such as never was since there was a Nation even to that same time, and at that time shall thy people be delivered. The concurrence of this day of trouble, and the battle of Armageddon, both with the time of the delivery of daniel's people (or the Jews) proves them to be one and the same. Now that a coming there is here, is clear, At that time shall Michael stand up, which that it is Personal, will appear, by comparing with Matth. 24. where all acknowledge his Personal coming is spoken of, which yet is the same with this: for Christ speaking of the time of it, quotes this of Daniel, vers. 21, 22. Then shall b●e great tribulation, such as never was from the beginning of the world to this time, no nor ever shall ●e.  
Another evidence of this we have Joel 3. which Chapter agrees exactly to the battle of Armageddon; 1 In that, the Kings of the earth, and the whole world gather together, Rev. 16.14. here all Nations vers. 2. multitudes, multitudes, vers. 14. 2 That, is about the time of the Jews return; for when the Kings of the East are upon coming in, the Kings of the Earth gather together So this, vers. 1, 2. For behold in those days, when I shall bring again the captivity of Judah and Jerusalem, I will gather all Nations. 3 That is the great day of God Almighty, Rev. 16.14. the Supper of the great God, Chap. 19.17. this, the day of the Lord, spoken of by way of emphasis, vers. 14. The Day of the Lord is near. 4 That, shall be in a place called Armageddon, Rev. 16.16. signifying a place of destruction his, in the valley of decision, vers. 14. i.e. the place of cutting off, where God will cut off his enemies. 5 That, is the treading of the Winepress, Rev. 19.15. So this, vers. 13. the press is full, the fats overflow. But is here a Personal coming? yea, vers. 16. The Lord shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake, agreeing to tha● Hag. 2.6, 7. (of which presently) v. 17. So shall ye know that I am the Lord your God, dwelling in Zion my holy Mountain; agreeing to that, Rev. 21.3. Behold the Tabernacle of God is with men, and he will dwell with them.  
So Hag 2.6, 7. I will shake the heavens and the earth, and the Sea, and the dry land. And I will shake all Nations, and the desire of all Nations shall come. This being the same with the other of Joel, can relate to no other time, than the battle of Armageddon. Now the coming here spoken of is not spiritual, for the Prophets of the Old Testament having an eye upon Christ as yet to come, do mostly, if not ever when they speak of his coming, intent such a coming of the Messiah, as they expected and waited for, which was Personal. Neither can this coming be his first coming, which was in a time of great peace, not of shaking Heaven, Earth, all Nations, as this is; then was Christ the desire of the Jews only, because known only to them; but at this coming he is the desire of all Nations, to which let me add, the Apostle speaks of this as a thing to be fulfilled, Heb. 12.26, 27. Nor can the words look to the last and General Judgement, as if this coming were not till then, because after this coming God's House here below is to be built, and God will give peace in this place, i.e. either largely taken for the Earth, or strictly, for Jerusalem; and hard it will be to prove either of these things, at, or after the General Judgement.  
This coming therefore must be that in the Text, I come as a Thief, both agreeing in time; and this being personal, that must also, The like to this we have with much clearness, vers. 21, 22, 23.  
Yet further, this is clear, Zech. 14.3 4, 5. which place by all circumstances, the combination being general of all Nations, ver. 2. the time, about the time of the Jews discovery, etc. must needs be the same with the battle of Armageddon. Now would you see a coming here, read ver. 3. Then shall the Lord go forth and fight against those Nations. Vers. 4. And his feet shall stand in that day on the mount of Olives. Mount Olives was the place whence Christ road as King into Jerusalem, Mat. 21.1, 2, 3. The place where Christ preached the most remarkable Sermon of his coming, Mat. 24.3. the place whence Christ ascended, Act. 1.9.10.11, 12. and probably at his descending shall come thither again. But perhaps this coming is not personal. Yes, ver. 5, The Lord my God shall come, and all the Saints with thee, agreeing to that, 1 Thes. 3.13. At the coming of the Lord Jesus Christ with all his Saints, which coming none deny to be his personal coming.  
One place more, and I conclude this Argument, and that is, Rev. 19.19 20, 21. which that it is the same with the battle of Armageddon appears,  
1 In that the parties are the same, the Beast, the false Prophet, and the Kings of the Earth being parties in both.  
2 The time is the same, for this in the Vials hath two notable things going before it, 1 The ruin of the City Rome, under the fifth Vial. 2. The coming in of the Jews, who are spoken of in the sixth Vial; Accordingly that in chap. 19, hath preceding, First, Rome's ruin, chap. 18. Secondly, The Marriage of the Lamb to his Bride, including in it the Jews conversion, chap. 19.7, 8.  
3 The Expressions argue them to be the same, for one is called, That great day of God Almighty, vers. 14. the other, The Supper of the Great God, chap. 19.17. In the one they are gathered to Armageddon, a place of destruction, vers. 16. In the other the rout gathered together are slain with the sword of him that sits upon the horse, that is, Christ.  
Object. But how doth it appear that here is a Personal coming spoken of?  
Answ. 1. Christ comes as a Bridegroom, vers. 7, 8 9 Now Christ's coming as a Bridegroom is his Personal coming, Mat. 25.6, 10. Behold the Bridegroom cometh, go ye forth to meet him.  
2 He is called the Word of God, vers. 13. The most glorious Title of all, by which the person of Christ is expressed, John 1.1. In the beginning was the Word, and the Word was with God, and the Word was God; yea, the person of Christ, as considered in both Natures, goes under this title, ver. 14. The Word was made flesh, and dwelled among us, 1 Joh. 1.1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life. It is Christ as personally present, that is the object of the outward Senses, Hearing, Seeing, Handling, yet Christ as the Word was seen, heard, touched by John.  
3 He is clothed with a Vesture dipped in blood, v. 13. he treads the Wine-press of the fierceness and wrath of Almighty God, ver. 15. the same with that Isa 63.2, 3. (of which anon.) By these, the other expressions of fitting upon a white horse, judging and making War, vers. 11. having eyes as a flame of fire, many Crowns on his head, ver. 12. (answering to that chap. 11.15. The Kingdoms of this world are become the Kingdoms of the Lord—) the Armies of Heaven following him, ver. 14. ●uling the Nations with a rod of iron (answering to Psal. 2.9.) the sharp sword going out of his mouth, vers. 15. the name on his Vesture and Thigh, King of Kings, and Lord of Lords, ver. 16. Which of themselves look this way, will more clearly appear to be spoken of Christ, as personally coming; yet because Christ's personal coming at this time would hardly be received for a truth, it is (as I conceive) therefore added ver. 9 These are the true say of God.  
The conclusion then of all is this, Christ shall personally appear at the battle of Armageddon. That battle for time exactly agrees with the Text, therefore the coming here spoken of, Behold I come as a Thief, is a personal coming,  
2 ARGUMENT, Christ shall personally appear at the time of the Kingdoms restoring to Israel. But that shall be about this time. The minor Proposition I have proved before, in showing that the coming in of the Jews must of necessity be betwixt the sixth and seventh Vials. The major, That Christ at this time shall appear, I prove,  
1 From that of Paul, Rom. 11.26, 27. where the Apostle speaking of the Jews conversion, mentions a coming of Christ, The deliverer shalcome out of Zion. Which words are to be taken in a literal and spiritual sense both, (as are many Scriptures else) as appears from Isa. 59.20. whence they are quoted, where to evidence the spiritual sense of them, the Prophet saith expressly in the next verse, My Spirit that is upon thee shall not departed out of thy mouth, nor but of the mouth of thy seed, etc. noting, that as their sins shall be pardoned, so also more of the Spirit shall be given forth upon the Jews conversion than ever formerly (which more fully we have, Joel 2.28, 29. Zech. 12.10.) and this is the coming of the Deliverer to them in the spiritual sense. Yet that besides this there is a literal coming in these words, appears, if you compare the foregoing verses 16, 17, 18. (upon which these have a dependence) with the very same expressions almost, only a little more full, chap. 63.1, 2, 3, 4, 5, 6. where also (as here) mention is made of a coming. Ver. 1. Who is this that cometh from Edom? which cannot be a spiritual coming, i.e. a destroying of his Enemies by a glorious manifestation of himself, and his power, with, and amongst his people, because then the doing of the work should be by instruments; whereas Christ's arm alone, without any instrument doth this work, as verse 3. I have trodden the Wine-press alone, and of the people there was none with me. Vers. 5. I looked, and there was none to help, and I wondered that there was none to uphold; therefore my own Arm brought salvation to me, and my fury it upheld me. Neither could the literal meaning of the words have their fulfilling in his first coming, in which he was not glorious in his apparel, but without form and comeliness, Chap. 53.2. neither was that a day of vengeance to tread down the people in anger, as this is Vers. 4, 6. This coming therefore must be some other, and is indeed that we spoke of but now, Rev. 19 where we have Christ coming forth upon a white horse, as will appear by comparing Vers. 3. I have trodden the Wine-press alone, and of the people there was none with me; for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my Garments, and I will slain all my raiment; and that with Rev. 19.13. He was clothed with a vesture dipped in blood. Vers. 15. And he treadeth the Wine-press of the fierceness and wrath of Almighty God. And this coming I proved but now by the circumstances of the Text, is, and must be the same with that I am opening, Behold I come as a Thief.  
2 This appears Ezek. 37.24, 25. where speaking of the Jews restauration, and the Kingdom they shall have thereupon, and this too with a principal relation to the last days, (for the Chapter speaks of that time in which the sticks of Judah and Ephraim shall be one stick, Vers. 19 (( i.e. The two Tribes, and ten Tribes, one people) shall have one King, and that too in their own Land, upon the Mountains of Israel, which never yet hath been since the rent in the days of Rehoboam) it is said Vers. 24. My servant David shall be King over them. Now David was not a Type of Christ, as King, in a spiritual sense, so much as in a visible way, sitting upon an outward and visible Throne; if therefore a spiritual reign only were here intended, the Antitype should not answer the Type, Vers. 27. My Tabernacle also shall be with them; yea, I will be their God, and they shall be my people, which is expounded, Rev. 21.3. Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God; showing, that these words have a special relation to the time of the New Jerusalem, when Christ (as he hath already his Prophetical and Priestly Offices) shall visibly and Personally execute his Kingly Office.  
3 This appears farther Act. 1.6. from the Question propounded to Christ by his Disciples, Wilt thou at this time restore again the Kingdom to Israel? In which Question three things are taken for granted by the Querists; As, 1. That the Nation of the Jews should one day be restored, and have a Kingdom. 2 That this Restauration should be wrought by Christ. Wilt thou? 3 That it should be wrought by him in an outward visible way; for such a way is by them supposed as Christ did at that time appear to them in, which was an outward way, with his bodily presence. These three things by them believed, are ground for a fourth, which is the thing they question, namely, the time when this should be, Wilt thou at this time? Now observe it, the grounds of this question, which includes the substance of what is pleaded for, viz. That the Kingdom should be restored to Israel, and that by Christ's personal appearance, are neither of them denied by Christ, who undoubtedly had their question been grounded upon a mistake, would, yea, it had behoved him to have shown them their error, only their greediness of a Kingdom at present, whilst he had other work for them to do first, is the thing reproved. Nay let me say, Christ doth in a manner affirm, all their suppositions, in saying, It is not for you to know the times and seasons, as to say, true, Israel shall have a Kingdom restored, I am to do it, and that as you now conceive personally appearing; only it is not for you at present to know the time.  
And this will more clearly appear if we carry these words to Act. 3.21. where we have that set forth by the word Restitution, which here is called a Restoring. Whom the Heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began; yet with this difference, Act. 1. speaks of the Kingdom in reference to Israel only, who shall be chief in it, Mich. 4.8. Thou, O Tower of the Flock, the strong hold of the Daughter of Zion, unto thee shall it come, even the first Dominion, the Kingdom shall come to the Daughter of Jerusalem, but Acts 3. in reference to the whole Creation, which in the day the Kingdom shall be restored to Israel, shall also have a Restitution, which is expressed, Rom. 8.19, 20, 21, 22.  
Now in these words we have a coming clearly discovered, he shall send Jesus which before was preached unto you, whom the Heavens must receive; Which that it is Personal, and not Spiritual only, is clear, because such as the receiving of Christ in the Heavens at the time when these things were spokrn, was, and hath been since, such shall his coming at this day be; but the receiving of Christ in the Heavens then, and since, cannot be understood in a spiritual way, because in that sense he had said before, Lo I am with you to the end of the world, Mat. 28.20. but must be in respect of his Personal and Corporal presence; therefore such shall his presence (Verse 19) be with his people at this time, viz Personal and Corporal.  
Now that this time of the restitution of all things should be the Day of the General Judgement (which hath been the common opinion) I cannot incline to, for these Reasons.  
1 Because I find not the General Judgement spoken of in the plural number, as times, days, as this is; the times of refreshing, vers. 19 times of restitution, vers. 21. these days, vers. 24.  
2 Because this is such a time as all the Prophets have spoken of, Which God hath spoken of by the mouth of all bis holy Prophets. Now not all; Nay, hardly any have spoken expressly of the General Judgement; but of the time of Christ's Kingdom, all have spoken, as will appear to him that shall but take a view of the Prophets severally; in doing which, though we might begin with Enoch, the seventh from Adam, who according to Judas, Vers. 14. prophesied of Christ's coming and Kingdom; and after him Jacob in his blessing of Judah, Gen. 49.9, 10. and Balaam afterward (though a wicked man, yet a Prophet) Numb. 24.17, 18, 19 Yet I rather choose to begin after samuel's days, for there the Holy Ghost seems to point out our beginning, Vers. 24. yea, and all the Prophets from Samuel, have likewise foretold of these days. Now beginning from Samuel (setting Jonah aside, which is but a History) not one but have spoken of these times; as to give instance,  
David did it, Psal. 62. The whole Psalm is a Prophecy of Christ's Kingdom, and not solomon's any otherwise than in the Type, as is clear, 1. From the continuance of this Kingdom, vers. 7. as long as the Moon endureth. 2. The extent of it, vers. 8. From Sea to Sea, from the Rivers to the ends of the Earth. 3. The Subjects of it, all Kings, and all Nations, vers. 11. neither of which either did, or could agree to Solomon's Kingdom, Psal. 102.16. When the Lord shall build up Zion, he (i.e. Christ) shall appear in his glory. And that the fulfilling of this relates to the last times is evident, Vers. 18. This shall be written for the Generation to come, when (as verse 22.) the people are gathered together, and the Kingdoms to serve the Lord.  
Isaiah likewise Chap. 2.2, 3, 4. It shall come to pass in the last days, the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the Hills, and all Nations shall flow unto it. And he (i.e. Christ) shall judge among the Nations, and rebuke many people. Chap. 9.7. Of the increase of his Government and peace there shall be no end, upon the Throne of David, and upon his Kingdom (whose Throne and Kingdom was outward) to order it, and establish it with Judgement and Justice. Chap. 32.1, 2. Behold a King shall reign in Righteousness, and Princes shall rule in Judgement. (Christ and his Saints reigning together) And a man (noting a corporal presence as well as spiritual at this day) shall be a hiding place from the wind, and a covert from the tempest. Chap. 35.4. Your God will come with vengeance, even God with a recompense, he will come and save you. The whole Chapter speaks of Christ's Kingdom, and the coming here agrees to that, chap. 63.1, 2. etc. which I have proved to be Personal.  
Jeremiah also, who throughout chap. 30, 31, 32, 33. treats of Christ's Kingdom, and that too in the last days (when Ephraim, Head of the Ten Tribes, never gathered as yet since their Captivity) shall come in.  
Ezekiel Chap. 34 11. to the end. Chap. 37. throughout.  
So Daniel, Chap. 2 44.45. In the days of these Kings shall the God of Heaven set up a Kingdom, which shall never be destroyed; and the Kingdom shall not be left to other people, but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever. This Kingdom must be outward, because it breaks in pieces the four Monarchies, which were outward, and takes the place of them, and it is improper to say a mere Spiritual Kingdom can take place of an outward, and why as the four former Monarchies, had always some visible Head, the same should not be in this fifth, I see no reason, Chap. 7.27. And the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdom is an everlasting Kingdom, and all Dominions shall serve and obey him, i.e. Christ, who in this Kingdom shall rule as Head, and the Saints under him. And this Kingdom must be outward, for the Kingdom of the little Horn, which was an outward Kingdom, is the Kingdom here given to the Saints, that Christ and his Saints rule in.  
So Hosea, Chap. 1.10, 11. Chap. 3, 4, 5. both places agreeing punctually to that of Ezek. 37. which I have opened. Joel, Chap. 2.28. to the end, Chap. 3. opened also before. Amos Chap. 9.11. to the end. Obadiah vers. 21. And Saviour's shall come upon mount Zion, and shall judge the mount of Esau, and the Kingdom shall be the Lords.  
Micha, Chap. 4.6, 7. In that day will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted. And I will make her that halted a remnant, and her that was cast off a strong Nation, and the Lord shall reign over them in mount Zion, from henceforth even for ever. Chap. 5.4. And he (i.e. Christ, as vers. 2.) shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they shall abide, for now shall he be great unto the ends of the earth, vers. 5. And this man shall be the peace (it is proper to Christ alone to be called the Peace) when the Assyrian shall come into our land, and shall tread in his Palaces. Nahum, Chap. 1.15. Behold upon the Mountain the feet of him that bringeth good tidings, that publisheth peace. O Judah keep thy solemn Feast, perform thy vows; for the wicked shall no more pass through thee, he is utterly cut off, explained, Zech. 14.4. His feet shall stand in that day upon the mount of Olives, vers. 21. And in that day there shall be no more Canaanite, i.e. the house of the Lord of Hosts. Habakkuk, Chap. 2.14. For the Earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea. To what time this relates, see by comparing with Isa. 11.9. where we have the same words. Zephaniah, Chap. 3.8. to the end. Haggai, Chap. 2.6, 7, 21, 22, 23. before opened. Zechariah, Chap. 6.12.13. Thus speaketh the Lord of Hosts, saying, Behold the Man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit, and rule upon his Throne, and he shall be a Priest upon his Throne. This Prophecy relates to Christ, who is the Branch, who is to bear the glory, and not any creature, yea, who, and no other is King and Priest both, upon his Throne. Chap. 9.9. Rejoice greatly, O Daughter of Zion, shout, O Daughter of Jerusalem; Behold thy King cometh unto thee, he is just, and having salvation, lowly, and riding upon an Ass, and upon a Colt the foal of an Ass. And I will cut off the Chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off, and he shall speak peace unto the heathen, and his Dominion shall be from Sea even to Sea, and from the River to the ends of the earth. Which latter words are an evidence the Prophecy is yet to be fulfilled; and this coming of Christ as a King, is the same, which (as under a type) was represented by Christ's riding into Jerusalem, Mat. 21.4, 5. and that was in a Personal way.  
There is but one Prophet more, and that is Malachy, who also speaks of this, Chap. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiners fire, and like Fuller's soap, Chap. 4.1, 2 3. Behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly shall be as stubble; and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my Name, shall the Sun of righteousness arise.  
Thus I have lead you through all the Prophets, naming but a few Texts out of each (more especially the Psalms, Isaiah, and Zechary, which every where are full of this) instead of many that might be, showing you what a harmony there is amongst them all, as to the time of Christ's Kingdom; which if any one can show so full a harmony as to that of the General Judgement, I shall for time to come lay by this Scripture, as not of weight to prove the thing in hand; but till this is done, I shall hold my own conclusion, viz. That the time of the Restitution of all things, when Christ is Personally to appear, being that which all the Prophets have spoken of, is not the General Judgement, (which few or none have spoken of) but the time of restoring the Kingdom of Israel, that being the thing that all the Prophets are full of, having treated of no one Subject more, nay not half so much.  
And indeed the 20. verse suits this Interpretation well, And he shall send Jesus which before was preached unto you; the latter words unto you, having reference as well to sending as preaching, and the meaning is, That Christ shall at this time as verily be sent of the Father to the Jews, as than he was preached to them by Peter, and therefore Tremelius in his Translation out of the Syriack, reads the (Vobis) to you, twice, after either Verb.  
The Argument than lies thus, If that Christ shall personally appear at the time of the Kingdoms restoring to Israel (as hath been at large proved) and if this shall be in the Interval of time betwixt the sixth and seventh Vials, (as also hath been formerly proved) then doth it follow, that Christ's personal appearance or coming shall be betwixt the sixth and seventh Vials; and so is the very coming here spoken of: Behold I come as a Thief.  
Two Arguments more to prove our Position, are in the words themselves, which are,  
3 ARGUMENT. The phrase of coming as a Thief, is most frequently used in Scripture to express Christ's personal coming, which therefore is the coming here intended, 1 Thess. 5.2. For yourselves know perfectly that the day of the Lord so cometh as a Thief in the night. 2 Pet. 3.10. But the day of the Lord will come as a Thief in the night, in which the heavens shall pass away with a great noise. So Mat. 24.42, 43, 44. Luk. 12 39, 40.  
4 ARGUMENT. The duty here spoken of, to which a special blessing is annexed, is that very duty which believers are with much earnestness exhorted unto, whensoever Christ's personal coming is spoken of, Mat. 24.42. Watch therefore, for ye know not what hour your Lord doth come, Chap. 25.13. So Mark. 13.32, 33, 34, 35, 36, 37. 1 Thess. 5.2. compared with 6. all which places speak of no other coming but his Personal.  
Yea the blessing annexed to this duty of watchfulness we do not read of but thrice more in all the Scripture, and that is ever in such places where mention is made of his personal coming, Luke 12.37, 38. we have the blessing twice pronounced, Blessed are those servants, whom the Lord when he cometh, shall find watching. And if he come in the second watch, or in the third watch, and find them so, blessed are those servants, Mat. 14.46. Blessed is that servant whom the Lord when he cometh shall find so doing; what doing? why, watching, and being ready against his coming, as vers. 42.44.  
These two last Arguments taken from the words, I must confess, do not of themselves conclude the thing, because the same expression of coming as a Thief, with the duty of watching annexed thereto, I find once used in a spiritual sense, and that in Christ's admonition to the Church of Sardis, Chap. 3.2, 3. Yet considering that is but once, and the other sense frequent, there is hardly room left (could nothing else be said) for an indifferency in the the thing, whether the coming here be spiritual or personal, so as that we may take or leave; but now, when together with these the weight of the foregoing Arguments and Scriptures shall be put in the balance, it will then appear that there is not only a probability, but a concluding strength in these also.  
Before I leave the thing, I shall add yet further two Arguments more, tending not so much to prove the Personal ceming of Christ to be here meant, as in the general that the same is very near, and therefore most likely to be the coming here spoken of.  
1 Because the Apostle tells us, 2 Thes. 2.8. That the man of sin is to be consumed with the breath of his mouth, and destroyed with the brightness of his coming, which coming, can be no other than his Personal coming; because it was that coming the Apostle had been speaking of Vers. 1, 2. about which the Thessalonians were shaken in mind, and troubled, as conceiving it to be at hand (possibly from what the Apostle had written in his first Epistle, chap. 4.15, 16, 17. (whence it might be inferred, as if that present Generation should live to see that day) and therefore he saith, Not by word, nor letter as from us, Verse 1.) which trouble the Apostle endeavours to remove, by telling them that the man of Sin who was to be destroyed with the brightness of this coming was not as yet revealed, and that therefore this coming, which they were in doubt about, could not be sudden.  
Now observe, do we already see the first, viz. The Man of Sin in a consumption, by the breath of Christ's mouth, i. e. the preaching of the Gospel? then may we conclude the second, viz. his final destruction, which shall be by the brightness of Christ's coming, or appearing, cannot be far off; and therefore it is more consonant to the Apostles meaning, to look for, and expect this coming here, betwixt the sixth and seventh Vials, (where a Personal coming is hinted) which time is near to us, than not to expect the same till the General Judgement, which (as shall appear hereafter) is from us a thousand years at least, how much more I know not; and surely, Antichrists continuance shall not be so long.  
2 Because Peter tells us expressly, that Christ's Personal coming shall be before the New Heavens, and Earth, 2 Epist. 3.10, 11, 12. But the day of the Lord will come as a thief in the night, in the which the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat, the Earth also, and the works that are therein shall be burnt up. None that ever I mes with denies this to be his Personal coming; yet afterwards, and that too as a fruit of this coming, which therefore Peter brings in with a nevertheless, as having reference to the Heavens and Earth before dissolved, comes in the promise of the New Heavens and Earth, verse 13. Nevertheless, we according to his promise (seeming to have his eye upon those very New Heavens and Earth promised, Isa. 65.66.) look for New Heavens and a New Earth wherein dwelleth righteousness. Now that these New Heavens and New Earth, must be, and therefore this coming which is to precede them, before the last and General Judgement, is clear, because at the General Judgement, the Earth and the Heavens fly away, and their place is no more found, Rev. 20.11. therefore no New Heavens or Earth after that; yea, the places in Isaiah which Peter hath his eye upon, cannot be applied to the General Judgement, or any time after it, therefore the New Heavens, and New Earth (which this Personal coming is a forerunner of) must be before that day.  
Obj. But when then are they? or where are we to place them?  
To that I Answer, immediately after the battle of Armageddon, or instantly upon the pouring forth of the seventh Vial, when the voice comes from the Throne, It is d●ne, Rev. 16.17. that is, as appears, Chap. 21.5, 6. All things are made new. He that sat upon the Throne said, Behold I make all things new; and then verse 6. He (i.e. He that sat upon the Throne still) said unto me, It is done, one Phrase expounding the other. If therefore Christ's Personal coming, according to Peter, must be before these New Heavens and Earth, and if these New Heavens and Earth are the effect of the seventh Vial, then is it most agreeable to Peter's sense, as well as Paul's in our last words, and the Prophets of the Old Testament, yea, our Saviour himself in our former Arguments, to place the Personal coming of Christ here, betwixt the sixth and seventh Vials, where it is said, I come as a Thief; and indeed as Peter doth here mention a Personal coming, a little before the New Heavens and the New Earth; so doth Isa. 66.15, 16. with verse 22. and John likewise, chap. 19.11. with chap. 21.1. (both which come I have proved to be personal) so that in this there is a glorious Harmony betwixt them, and therefore it is safest to make the coming and time thereof, one and the same in all.  
And truly to me it is a Riddle how any of those worthy men (which are not a few) who yet strongly affirm the pouring out of the seventh Vial to be the last and General Judgement, can from their own Principle conclude any other, than that the coming of our Text (which is the immediate antecedent of the seventh Vial) is, yea, must of necessity be a Personal coming,  
Having hitherto been proving Christ's personal coming, to be the coming intended in these words, I shall now nakedly discover my own thoughts about it, which possibly may prevent the rise of some Objections in the breasts of others, and withal be no weakening to my former Arguments, which are,  
That I do not conceive this coming to be any other than that second coming, which is an Article of our Christian Faith, and we all look for, though not to be at this time (and indeed what I said last out of Peter, though I should add nothing else, doth give it so to be) for I can find in Scripture but two personal come of Christ; one in which he bore our sins, and the other in which he shall appear without sin to salvation, Heb. 9.28. Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time without sin to salvation; and as all the Scriptures which speak of his Humiliation, Death, and Sufferings, have relation to the first; so those Scriptures which speak of his coming, Kingdom, and glory, to the second. And indeed that coming which good men look upon to be at the General Judgement, doth most exactly agree to what is recorded of this coming, for,  
1 That coming shall be a Coming as a Bridegroom, Matth. 24.6. Behold the Bridegroom cometh; intimating, it shall be comfortable and glorious to the Saints; such shall this be, Rev. 19.7, 8, 9  
2 That coming shall be a black dreadful and terrible day to the Enemies of Christ, to whom therefore he is said to come in flaming fire, rendering vengeance, 2 Thes. 1.8. to descend from Heaven with a shout, with the voice of the Archangel, and the Trump of God. 1 Thes. 4.16. such a coming as shall make all the Tribes of the Earth to mourn, Matth. 24.30. Then shall al● the Tribes of the Earth mourn, and men's fiearts fail for fear, Luk. 21.26. men's hearts failing them for fear, and for looking after those things which are coming on the Earth, for the powers of Heaven shall be shaken, in which the Heavens being on fire shall be dissolved, and the Elements shall melt with fervent heat, 2 Pet. 3.12. such also shall this be, as in many of the forequoted Scriptures appear, Isa 63.1. Who is this that cometh from Edom, with died garments from Bozrah? Vers. 4. The day of vengeance is in mine heart. Verse 6. I will tread down the people in mine anger, and make them drunk in my fury. Chap. 65.15. For behold the Lord will come with fire, and with his Chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire. Verse 16. For by fire and by his sword, will the Lord plead with all flesh, and the slain of the Lord shall be many. Joel 3.16. The Lord also shall roar out of Zion. and utter his voice from Jerusalem, and the Heavens and the Earth shall shake. Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiners fire, and like Fuller's soap. Chap. 4.1. For behold the day cometh that shall burn as an ov●n, and all the proud, yea and all that do wickedly shall be as stubble; and the day that cometh shall burn them up, that it shall leave them neither root nor branch. These Scriptures (as hath been before showed) relate to this coming.  
3 That coming shall be upon men unawares, Luk. 21.34, 35. Take heed lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all men that dwell upon the face of the earth. 1 Thess. 5.2. Yourselves know perfectly that the day of the Lord cometh as a Thief in the night. So shall this; Behold I come as a Thief.  
4 That coming shall be at a time of great tribulation, such tribulation as makes Christ, out of love to his Elect, that they might not be swallowed up with it, to shorten the days of his coming, Matth. 24.21. For than shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. Verse 22. And except those days should be shortened, there should no flesh be saved; but for the Elects sake those days shall be shortened. So shall this, Dan. 12.1. At that time shall Michael stand up, and there shall be a time of trouble, such as never was since there was a Nation, even to the same time. Zech. 14.2. I will gather all Nations against Jerusalem to battle, and the City shall be taken, and the houses rifled, and the women ravished; and half of the City shall go forth into Captivity, and the residue of the people shall not be cut off from the City. Verse 3. Then shall the Lord go forth, and fight against those Nations. 4. And his feet shall stand in that day upon the Mount of Olives. Verse 5. And the Lord my God shall come, and all the Saints with thee.  
5 That coming shall be about the time of the Beasts final overthrow. This hath been the opinion of all good men, till of late, that Christ's second coming should give the final overthrow to Antichrist; and this they have founded upon that of the Apostle, 2 Thess. 2.8. (which I made use of but even now) Whom the Lord shall consume with the spirit of his mouth (i.e. by the preaching of the Gospel, the Man of Sin shall first grow into a consumption, which consumption he hath been in these many years) and shall destroy (viz. his final destruction) with the brightness of his coming; and this Text some call an undeniable Oracle to prove this truth, accordingly the coming I am speaking of, agrees exactly to this, for the effect of the battle of Armageddon, which battle is instantly upon this coming, is the utter destruction of Antichrist, giving the body of the Beast to the burning flame, Dan. 7.11. casting the Beast and false Prophet both, into the lake of fire burning with brimstone, Rev. 19.20. but in case Christ's second coming should not be till the last Judgement, which cannot be less (as I shall show anon) than a thousand years after this battle, then could not the final destruction of Antichrist be at the time of Christ's second coming; for (according to this principle) his destruction should be a thousand years before it.  
6 That coming (called by good men, Christ's coming to Judgement) shall be a coming with all the Saints, 1 Thess. 3.13. At the coming of our Lord Jesus Christ, with all his Saints. So shall this, Zech. 14.5. The Lord my God shall come, and all the Saints with thee.  
And indeed that Christ shall at this day bring all his Saints with him, and not those only who have been Martyrs or Sufferers (as some suppose) is a thing that necessarily follows, upon what hath been said before; for if this shall be that very coming of Christ which is by all looked upon as his last; after which Christ will return no more to Heaven, to come (in such manner) thence again, then most certainly, not Martyrs only, but all his shall come with him. And this, Scripture doth plentifully bear witness to, 1 Thess. 4.14. For if we believe that Jesus died and risen again, even so them also which sleep in Jesus (as all Saints do) will God bring with him, vers. 16. The dead in Christ (not some of them only, but all that are dead in Christ) shall rise first, i. e. shall have part in that first Resurrection, Rev. 20.5, 6.  
1 Cor. 15.23. Christ the first fruits, afterwards they that are Christ's (not some, but all that Christ hath a right unto, and is interest in) at his coming, and it is of the first Resurrection only (I take it) that this whole Chapter speaks; for the following verses, from vers. 35. to the end, speak of the Resurrection of such only, as shall have glory put upon them in the Resurrection, Though sown in dishonour, yet raised in glory; Though sown in weakness, yet raised in power, vers. 42.43. Yea, such in whom death upon their Resurrection shall be swallowed up in victory, vers. 54. which are things, not appliable to the resurrection of any but Saints.  
Matth. 24.31. He shall send forth his Angels, and they shall gather together his Elect from the four winds of heaven; that is, all that are his Elect, from all parts and quarters of the World; and we read not of two gatherings together the Elect, but of one only; to which agrees 2 Thess. 2.1. I beseech you by the coming of our Lord Jesus Christ, and by our gathering together to him.  
2 Tim. 4.8. Henceforth is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but to all them that love his appearing. A Crown of righteousness is to be given, in that very day that suffering Paul should receive his Crown, to all that love Christ's appearing, which is a qualification common to Saints, not peculiar to Martyrs, or sufferers only.  
In Rev. Chap. 2.3. The Promises made to the several Churches (which for their accomplishment have reference to the time of the New Jerusalem) run to overcommers, He that overcommeth to him will I give power over the Nations: And he shall rule them with a Rod of Iron, as the vessels of a Potter shall they be broken to shivers, even as I received of my Father, Chap. 2.26, 27. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out; and I will write upon him the Name of my God, and the Name of the City of my God, which is New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name, Chap 3.12. To him that overcometh, will I grant to sit with me on my Throne, even as I also overcame, and am set down with my Father in his Throne, vers. 21. which Texts, as they clearly prove, that not Martyrs alone, but all Saints shall have their share of glory in the New Jerusalem, because a man may be an overcomer, who notwithstanding may not be a Martyr, or an actual sufferer; so also do they as strongly prove that the Saints now dead shall certainly rise again, and be inhabitants in this New Jerusalem, because otherwise these Promises (made to that time) had been of no use, nor could have administered any comfort to the Saints in those Churches to whom these were firstly made, they being dead many hundreds of years ago, if so be they were not rose at the beginning of the thousand years, Rev. 20. when the New Jerusalem is to be set up.  
Object. Whereas it is said. Rev. 20.4, 5. that the souls of those who had been beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the Beast, neither his Image, neither had received his mark upon their foreheads, or in their hands, they lived and reigned with Christ a thousand years; But as for the rest of the dead (i.e. say some, such as were not Martyrs) they lived not again, until the thousand years were finished.  
I answer, If [rest of the dead] exclude any of the Saints from the first Resurrection, then doth it include them in the second Death, for the promise of being freed from the second Death runs to those only who have part in the first Resurrection, vers. 6. Blessed and holy is he that hath part in the first Resurrection, on such the second Death hath no power; therefore (I take it) that the Dead here opposed to the Living, are the wicked dead to the godly living, whose Resurrection is not to be till the General Judgement, vers. 13. who as they shall then arise to be judged, so being judged they are straightway sent to Hell; for as Death and Hell deliver up their dead, vers. 13. so Death and Hell (i.e. the persons of those Death and Hell delivers up) are cast into the lake of fire, vers. 14. and as the first Resurrection hath this golden Note set upon it, Blessed and holy is he that hath part in the first Resurrection, on such the socond Death shall have no power; So the second this black mark, This is the second Death, vers. 14.  
Now the reason why suffering Saints are principally mentioned in the first, I take to be this, because this Book of the Revelations being a doleful Tragedy, in the greatest part of which we have little acted, but the sufferings of the Saints; Christ therefore to sweeten this bitter cup at the bottom, and conclude this Tragedy (as I may so say) with a glorious Comedy, speaks of those chief now (though not excluding others) as reigning with him, who throughout the book before, had been spoken of as suffering for him.  
As to those Texts, Mat. 19.29. 2 Tim. 2.12. with other such like, which may seem to favour this opinion, I only say, that hither those, nor any other that hitherto I have met with, do positively exclude any Saints from that glory the Martyrs shall have in Christ's Kingdom, though true it is, some Texts (where the Argument insisted upon is suffering) specify (not to exclude others, but for the comfort of the Sufferers) Martyrs or Sufferers only.  
Yet if the Question be stated thus, whether Martyrs or Sufferers, shall not have a greater degree of glory in this Kingdom, than many others; I shall not oppose it: For as I conceive the degrees of glory intimated, 1 Cor. 15.40, 41. (which place (as I have showed) speaks of the first Resurrection) are more proper to be referred to this time than to heaven hereafter, when God shall be all in all: So do I conceive that the more any man here hath laid out himself, either in a way of doing, or suffering for Christ, the greater glory and honour shall be put upon him at this day; which as it is encouragement now to do for Christ, so doth it give yet a farther answer, and that which I conceive may reconcile the difference) to such Scriptures, as seem to entitle Martyrs only to the glory of this day.  
Now taking this coming of Christ (as hath been laid down) for that second coming we all wait for, I see as yet no inconvenience following upon it, in case we say, that Christ's second coming shall be at this time, betwixt the pouring out of the sixth and seventh Vials; and what things are to be done in the world afterwards, are such things only as Christ will dispatch betwixt his coming, and the time of the end. And thus to conceive of Christ's second coming, as it no ways tends to looseness, but rather the nearness of this day calls aloud upon all to watch; yea may cause all those who have hope in a day of Redemption to lift up their heads with joy, because their Redemption draweth nigh; so doth it seem more agreeable to the current of Scriptures, and also to that which but a few years ago, was the faith of God's people in general, to wit, that Christ's second coming could not be far off, than the contrary opinion doth, which makes this coming, not to be till the General Judgement, which cannot be so little as a thousand years off.  
And truly when I consider how godly Ministers and people not many years past, did provoke one another from Christ's second coming, and harp upon it as near; and how at present few speak of that, but look at come of another kind, setting the second coming a great way off; It is so far from bringing me into a belief with them, as that contrariwise it nourisheth within me a persuasion more strongly, that his second coming is at hand, and he will be upon us unawares, because the Scripture tells us this day shall come as a snare upon all, Luke 21.35. And the Son of man at his coming shall hardly find faith (to believe his coming is so near) on the earth, Luke 18.8. Yea he comes at midnight, Matth. 25.6. an hour when but few are looking for their friend, and the calling upon believers so frequently to watch whensoever Christ's second coming is spoken of, lest that day come upon them unawares, and overtaken them as a Thief in the night, implies no less to me, than that which experience within these few years teacheth, that they (as well as others) will be apt to put the day of Christ's coming far from them. And by how much I read over these Scriptures the oftener, by so much have I the less hope (knowing that not one jot or tittle of the word shall fall to the ground) of seeing many of those (some I have hopes we may) who have deeply drunk in the persuasion of a spiritual coming and Kingdom only, to change their minds, and be of another persuasion.  
Only with such I leave to ponder upon, this caution, Take heed, lest as the Jews by expecting a glorious outward coming at first, when Christ was to come in a low and despised way, did then mistake his first coming; So you, by cleaving to a Spiritual coming only, with a denial of a Personal, should now mistake his second.  
I will only add, That the Security the Scripture holds forth, which will be, not upon the world only, but many of God's people also, as touching the coming of Christ, about that time when he is to come, is to me an Argument that Christ's coming (I mean the coming commonly called the coming to Judgement) is to be at the beginning of the Thousand Years, Rev. 20. and not (as most who acknowledge the Thousand years to be yet to come) at the end of them; because were the coming at the end, how could there be a security, especially upon Believers, who now could expect nothing else every day but his coming, who would not say when they should see God and Magog again gathering together, now is the Lord coming? how then would this day come unawares as a Thief upon them, when they could now neither look for, nor expect any thing else? but at the beginning of the Thousand years, when as their thoughts and expectations shall be high, and all running upon another coming, viz. a glorious spiritual appearance, but no thoughts of a Personal, then Christ comes upon them, and takes them unawares, whilst they dreamt not of such a coming, but were gazing after another.  
What I have hitherto said as touching the Coming of Christ varies nothing from that common received Principle among good men, which holds and maintains a second coming of Christ to Judgement, but only in this.  
The common Principle is, that the General Judgement shall begin immediately upon Christ's coming. On the contrary, I conceive the thousand years mentioned, Rev. 20. are to succeed first upon his coming, and after that the General Judgement, which is clear, because as the coming of Christ must for the Reason's  precede the battle of Armageddon; so is it as evident that the thousand years must follow it (taking their beginning from that battle) as an intervening time betwixt that, and the General Judgement.  
Now that the Thousand years (six times repeated in chap. 20.) is in all to be understood of one and the same period of time, and not (as some) of two distinct periods of time, each containing a thousand years, is clear,  
1 Because such as reckon two periods of time, account the first thousand years to be wholly passed already; and 300 years and upwards of the second thousand years; whereas it is manifest (as presently shall be made appear) that the whole Prophecy of Satan's binding, and the Saints reigning, is yet to come.  
2 Because (as one, though no friend to the Millenary point, hath yet well observed in answer to this opinion) we have the thousand years twice used without any Areicle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thousand years, but four times with an Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these thousand years, clearly proving that the Holy Ghost speaks still of one and the same thousand years, which is also a manifest Argument that the thousand years here spoken of, cannot be meant of an indefinite time, i. e. a thousand years put for a long time, though not precisely so many, for they may be more or less, but must be interpreted of a certain definite determinate time. As the time of the Beasts reign, the treading under foot of the Holy City, the Woman's flight into the wilderness, the Witnesses prophesying in sackcloth, is a determined time, One thousand two hundred and sixty days, or years; So the time of Satan's binding, the exaltation of the Church, and the Saints reigning with Christ, is also a determined time, namely a thousand years, though of the first we have so many years set forth by so many days, which is a Prophetical and mysterious way of speaking, because all the time of the One thousand two hundred and sixty days the mystery of God was not clearly and fulled revealed, therefore things are kept under a veil still; but in the latter, we have a year put for a year, which is plain without any mystery, because now the mystery of God being fulfilled, veils are taken off, things are nakedly to be beheld.  
Now as to the main thing, that the thousand years are yet to come, and indeed to take their beginning from the battle of Armageddon, appears, not only from the order of the Vision being placed after the battle of Armageddon, as the next remarkable thing; But also,  
Because at the end of the thousand years the Devil is cast into the lake of fire and brimstone, where it is said the Beast and false Prophet are, i.e. had been before him all the time of the thousand years, Verse 10. And the Devil that deceived them, was cast into the lake of fire and brimstone, where the Beast, and the false Prophet are; which words have a special respect to those chap. 19.20. of casting the Beast, and the false Prophet, into the lake of fire, and showing that this Vision of the Devils being bound, and the Saints reigning a thousand years, is to take place successively from, or after the battle of Armageddon, when the Beast and false Prophet were cast into the lake of fire.  
2 Because Dan. 7. (which Chapter doth contemporise with this Prophecy of the Beasts final ruin, and the Saints reign a thousand years afterwards) tells us, that the Son of man being come, and having received of the Ancient of days his Kingdom, Vers. 13, 14. and the Beast being slain, his body destroyed, and given to the burning flame, Verse 11. (the same (as I have showed) with casting the Beast and false Prophets into the lake of fire, Rev. 19.20.) instantly upon this judging of the Beast (i.e. Antichrist the little Horn) and taking his Dominion from him, to consume and destroy it to the end noting thereby his final destruction, the Kingdom and Dominion (and that as a fruit and consequent of the other) is given to the Saints, Verse. 26, 27. But the judgement shall sit, and they shall take away his Dominion, to consume and destroy it unto the end. And the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High; agreeing punctually to this in the Revelation, where first John sees the final destruction of the Beast, after that, Thrones set, and the Saints sitting upon them, and reigning with Christ; and as in the one, things are spoken of successively, the one following after the other; so likewise in the other.  
3 Because no time already past can upon the most strict inquiry be found, in which Satan hath been bound and shut up at all; much less for so long a space as a thousand years. Two accounts there are of those who conceive the thousand years to be past. Some reckon from the year of Christ 69. when Jerusalem was overthrown by Titus, making up their Epocha of a thousand years, in the year 1069. others reckon from the year of Christ 300. concluding the time in the year 1300. The first accoune takes in all the time of the ten most bloody Primitive persecutions under the Heathen Emperors, the most cruel and barbarous Arian Persecution, which followed the other, together with a great part of the reign of Antichrist, and several persecutions within this time under him. The Second (leaving out the Primitive Persecutions) comprehends within it the whole Arian Persecution, together with the greatest part of Antichrists reign, under whom, and all within this time, was the horrible slaughter of the poor Waldenses, beginning in the Year 1160. between which, and the Year 1300. was made a most miserable havoc of these poor Saints, besides a cruel persecution which began (An D. 894.) in Bohemia, raging throughout all this time; so that indeed if within any of these accounts the Devil were bound, we may certainly conclude, he was never lose in the world.  
4 Because the very Basis, or Foundation of all those Expositions which conclude the thousand years to be past, stands upon three palpable mistakes.  
1 MISTAKE, That the living and reigning with Christ, spoken of Ver. 4. is no other but a spiritual reign of the souls of those who were slain for the witness of Jesus, and that with Christ in Heaven.  
To this I answer, If the Reign here be meant of a Reign in Heaven only, then how can the time of the thousand years (which yet the Author of this interpretation acknowledgeth) be a definite time, seeing (if this may be called a reigning) they have some already reigned above a thousand years; yea, all the Saints in this scent shall reign for ever.  
2 I ask, how Saints reign in Heaven? or who do they reign over? Reigning imp●●es Subjects to be reigned over, who are their Subjects there?  
3 How then comes it about, the Devil at the end of the thousand years is let lose, and gathers the Nations together, and with them encompasseth about the Camp of the Reigners, as Verse 7, 8, 9 They compassed the Camp of the Saints about; and what Saints had been spoken of before, but only the reigning Saints, who lived and reigned with Christ this thousand years? shall then the Devil assemble Gog and Magog, and with them go and compass about the Saints now re●going in Heaven? who can believe that?  
Object. If to help it any should say, the reign here spoken of is a Spiritual reign, but not in Heaven, but here on Earth; all the time of the Beasts persecution, the persecuted Saints did yet reign over sin, over the Devil, etc.  
I answer, This reign is no other but what is common to the Saints in all ages; but the reign here spoken of, is a reign peculiar to the time of the thousand years.  
2 The Text is against it, for the Text speaks of the reign of such, as were beheaded, an Argument their beheading or martyrdom went before their reigning; but this should be a reign of such as were to be beheaded, noting their reigning to be first, and their beheading after that, directly contrary to the Text.  
2 MISTAKE, That the binding of the Devil this thousand years, is to be understood no otherwise, but as a laying a restraint upon him, that he should not deceive the Nations by causing them to oppose the faith of Christ, hinder the propagation of the Gospel amongst them, draw them to Paganism and Idolatry, as formerly he had done, which accordingly, say the Authors of this opinion, all the time of the thousand years was made good, the Gospel being within this time more freely propagated and received, the growth of Paganism hindered more than ever before. This is the general Vote of Expositors (who look upon the thousand years as past) all with one mouth crying up this; having indeed without it not so much as the least varnish, or show of reason to colour over their opinion.  
I say not, that I marvel, when I read and observe so many worthy, able, quick, and deep-sighted men in other things, to build their interpretation of so difficult and knocy a Scripture, as is this 20 Chapter of the Revelation, upon such easy ground, and such a sandy, chaffy foundation as this is, which certainly, had not the ugly Dress of the Millenary point set forth by its Adversaries, and helped by the obscurity, and some raw indigested Assertions of such as were its friends, made them  of it to avoid it as a Bugbear, choosing rather to leap any where, than into it, they could hardly have satisfied themselves to have built any thing, till first they had got better ground, and more sure footing for a foundation; for,  
1 Take either of these reckon, and, were not (within the time of the thousand years) the Nations deceived, is it not expressly said of the second Beast, Rev. 13.14. (who is the very same, as I have formerly proved) with that impudent Whore, chap. 17 which si●s upon many waters, Verse 1. that is, Peoples, and Multitudis and Nations, and Tongues, V 15.) that he deceiveth them that dwell on the Earth? Nay, is it not expressly said of the followers of the Beast, Rev. 13.4. They worshipped the Dragon that gave power to the Beast, and they worshipped the beast, saying, Who is like unto the Beast? Who is able to make War with him? And if to worship the Devil be not Paganism, and to worship Antichrist Idolatry, what is? and yet all this within the time of the thousand years, according to either reckoning: Nay, the Beasts followers (who were the Nations) worshipping the Dragon within this time, is a manifest Argument he was not then bound, and shut up in the bottomless Pit, but indeed among them (though in such a garb, as he seems rather a Saint than a Devil) deceiving of them.  
2 As if the Lord hath suffered it on purpose to banish from us all such thoughts; it is a thing most observable, that the Paganish Mahometan Religion (the like to which was hardly ever known in the world, of a Religion springing from so inconsiderable a man, and upon the sudden overspreading so many Countries) had both its rise, and a considerable part of its growth, within this thousand years, follow which account ye will; Mahomet the first founder of that Religion, living about the year of Christ, 600.  
3 Let it be shown since the expiring of this thousand years (whether we make them to expire according to the first account A.D. 1069. or according to the second 1300.) whether the Gospel have flourished less, and the Nations been deceived more, than they were in the time of the thousand years, both which according to the former interpretation should be, for all the thousand years the Devil was bound, that he could not deceive the Nations, nor hinder the Propagation of the Gospel; but now according to the last account of the thousand years he is lose, and hath been three hundred years and upwards, and therefore may do it, and upon inquiry will it not appear, that Antichrist hath more gone to ruin? the Gospel hath shined more bright, and flourished more? the Nations have more freely (not those called Christians only, but of late some Pagans also) given entertainment to it, yea stood up for it, than ever before all the time of the thousand years? If so, then certainly the Devil was not bound then, unless we shall say, that it is a better day, when the Devil is lose, than when he is bound; and the way to destroy Antichristianism, Paganism convert the Nations to Christ (which things have more appeared since the time according to the common opinion the Devil hath been let lose, than ever they did whilst he was bound) is to let the Devil lose, suffer him to deceive the Nations, and do what he●l●sts in the world.  
3 MISTAKE (which some who run upon the latter Account seem to hint at) That the Dragons resigning up his Kingdom to the Beast (which we read of Chap. 13.2.) was for this reason, because he could keep it no longer, but was out of hand to be bound.  
I answer, not so, The Dragon did not resign, because he saw he must be bound a thousand years, but rather out of subtlety, seeing by Christian Emperors his Heathenish Idolatry thrown down, and himself for a little time cast out of his Throne, that now he might in another way, and under another form of Idolatry (as formerly I have said) creep in again, therefore he resigns to Antichrist; and indeed his Policy doth not fail him, for by means of this Beast he gets in again; yet now so subtle is he, that all the time of the Beasts Kingdom, till just toward the end, when the Beast and his party, are grown so desperate, as that now they will join with the Devil, or any to uphold their cause, he will not show himself what he is, and therefore appears but very rarely as the Dragon, from that day, till the time of the last battle, but rather still as a Saint, with Antichrists mask on, lest being discovered, his subjects should flinch from him, and he be cast out again.  
Here is all the ground that ever I have met with for that opinion, which makes the thousand years of Satan's binding, and the Saints reign, to be already past, which being nothing else but a very lump of Mistakes, I do therefore for the foregoing Reasons conclude the thousand years to be yet to come, and to follow successively (as they are in this Prophecy laid down) after the battle of Armageddon; and indeed to be the very same (only first here hinted in brief, afterwards more largely handled, which is the way and manner of laying down things in this Book) with that New Jerusalem, a description whereof we have Chap. 21. Chap 22.1. to the 6, which that it cannot be meant of Heavenly glory as most have supposed, but must set forth a glorious state of the Church here on earth, shall appear in our following Discourse.  
I have not hitherto said (which yet may be worth the weighing, to see what may follow upon it) That those who make the thousand years to be past, do also make the one thousand two hundred and sixty years of the Beasts reign the treading underfoot the Holy City, and the Woman's being in the Wilderness, and the Witnesses prophesying in sackcloth, the same in respect of time, with the Devils binding, and the Saints reigning, which two contraries how they will be made to agree, is a thing that lies out of the reach of my apprehension.  
From what hath been said, I suppose it will sufficiently appear, that the first Scene that is like to be acted in the world upon the coming of Christ, will not be the last and General Judgement, but something else.  
Yet do I not deny, but that in a large sense the whole time from Christ's coming, to the end of all things, may be called a Day of Judgement (which therefore (according to some) is looked upon as one great day, consisting of two parts, as doth the natural day; First, the Evening, or thousand years; And secondly, the Morning, or General Judgement, admitting only these two differences betwixt the judgement of the last day, and that which shall be in the time of the thousand years.  
1 The judgement passed at the last day, shall be the act of Christ alone; there being then but one Great white Throne, and one sitting upon it, Rev. 20.12. I saw a great white Throne, and him that sat upon it, which agrees to Matth. 21.31. He shall sit upon the Throne of his glory. Yea the whole business of the day is transacted by Christ himself, the King alone acts; he shall say to them on his right hand, Come, vers. 34. to them on his left hand, Depart, vers. 41. And when the righteous, to exalt his grace the more, profess their own unworthiness, the King only replies in way of justification of them, vers 40. and contrariwise, when the wicked justify themselves, the King only replies, showing the equity of the sentence passed upon them, vers. 44, 45.  
But now the judgement of sinners upon Christ's second coming in the time of the thousand years until the last day, shall be by Christ and his Saints together, and therefore of this time it is said, Rev. 20.4. I saw Thrones, (in the plural number) and they sat upon them, and judgement was given unto them, Isa. 31.1. A King shall rule in righteousness, and Princes shall rule in judgement; and we may read, Luke 19.15, 16, 17, 18, 19 that at the time when Christ receives his Kingdom, the faithful servant who hath improved his ten Talents well, is then made ruler over ten Cities; he that well improved five, over five Cities, expounding that, 1 Cor. 6.2. Do ye not know that the Saints shall judge the world?  
2 The sentence passed at the last day, shall concern eternal life, or death, Mat. 25.46. the result of the General Judgement is, the wicked go into everlasting punishment, the righteous into life eternal; but now the judgement in the time of the one thousand years shall be a judging of the world; that is, those wicked ones that shall be suffered to live in this day, as to outward punishments and servility, in way of requital of what Christ's people in all Ages have suffered from the world, which is expressed, Psal. 140.6. Let the high praises of God be in their mouths, and a two-edged sword in their hands, vers. 7. To execute vengeance upon the heathen, and punishments upon the people, vers. 8. To bind their Kings with chains, and their Nobles with fetters of Iron, vers. 9 To execute upon them the judgement written, This honour have all his Saints, hallelujah. So Isa. 61.5, 6. And strangers shall stand and feed your flocks, and the sons of the Alien shall be your Ploughmen, and your Vinedressers (expressions which note a servility) But ye shall be named the Priests of the Lord, men shall call you, the Ministers of our God, Chap. 14.2. They shall take them captive, whose captives they were, and they shall rule over their oppressors; All which places, as is most clear to him that views the context, and compares them with other Scriptures, have respect to the glory of the last times, as the day where in they are to have their accomplishment; and a type of this (I conceive) the Gibeonites might be, who as a remnant of those Canaanites destined to destruction, were yet spared by Joshna (who in entering Canaan was a notable type of Christ, taking possession of his Kingdom) to be hewers of wood, and drawers of water for the house of God, and this is (as I also conceive) one reason of it, why Daniel, Chap. 7. after the destruction of the fourth Beast (i. e. the Roman Monarchy, as under Antichrist) and casting him into the burning flame, vers. 11. yet addeth (vers. 12.) that the rest of the Beasts, (i.e. those powers of the world, whose dependence was not upon Antichrist) had their Dominion taken away, but their lives were prolonged for a season, and time. Why so? namely, That Saints to whom now the Kingdom was to be given (vers. 27.) might rule over them. And here (as I judge) are to be brought in those Scriptures which speak of the Saints Ruling and Reigning, Rev. 5.10. And hast made us unto our God, Kings, and Priests, and we shall reign on the earth, Chap. 20.6. they shall be Priests of God, and of Christ, and shall reign with him a thousand years, agreeing exactly to that of Isa. Chap. 61.5, 6. (which was named but now) strangers shall stand and feed your flocks, but ye shall be named Priests of the Lord, 2 Tim. 2.12. If we suffer with him we shall also reign with him, which cannot be meant of a Spiritual Reigning on earth, because in that fence Timothy, and other Saints Reigned then, but this is a promise of a thing for future; nor can it be a Reigning with Christ in Heaven, because where is no Rule nor Authority, there can be no Reigning; but the Apostle tells us plainly, speaking of heavenly glory, 1 Cor. 15.24. that there all Rule and Authority, and Power shall be put down, it must be therefore at some other time, which is this I am speaking of.  
And what dangerous consequences will follow hereupon, in case we say, that as Christ himself after his resurrection continued some time on earth, doing his father's work, before he entered into his rest; so the Saints (that herein also they might be like him) shall after their resurrection continue here on earth, doing the work of their Redeemer, (and that some time) before they enter into their rest, doth not as yet appear to me.  
Object. In case it be said, How can these things be? seeing upon Christ's second coming the world that now is shall perish by fire, as did the old by water; that yet, after this a seed of wicked men should remain for Saints to rule over.  
Ans. True, the Scriptures which speak of this coming, mention a coming with fire, Isa. 66.15. The Lord shall come with fire, to render his rebuke with flames of fire. Mal. 4.1. The day cometh that shall burn as an Oven. 2 Thes. 1.8. In flaming fire rendering vengeance— and Rev. 19.20. (immediately upon the battle of Armageddon, before the thousand years begin) we read of a Lake of fire, into which the Beast and false Prophet are cast; which fire, that it shall be material fire, Peter implys plainly, 2 Epist. 3. in saying, that as the old world was drowned with water, viz. material water, so is this reserved to fire against the day of Christ's coming; Yet that this fire (which whether it shall be general in all places at once, or only in that place where Christ shall appear, and his enemies be gathered together, whither the dross of the world shall be gathered as into one Lake, is a question too nice to dispute) shall not destroy the being of the World, is clear,  
First, Because it is a fire for another end, viz. refining, not destroying, Mal. 3.2. Who may abide the day of his coming? for he shall he as are finers fire.  
Secondly, The New Heavens and New Earth, that Isay and John speak of, wherein shall dwell Righteousness, and in which the Saints shall regin with Christ, Peter makes mention of as a thing to be after this fire, which (as I have said) he therefore brings in with a nevertheless, 2 Pet. 3.13. Now what if we should say, that as when the old world was destroyed by water, not only righteous Noah, and godly Shem and Japhet, but also cursed Cham, yea, the kinds of all the creatures were spared from that deluge to replenish the new world; so at this day, not only the Saints in the world shall be preserved, but even some of the wicked, yea of all the creatures, to serve the glorious ends and designs of God, and that in the new Heavens and Earth? which seems not without all ground, because the Apostle Paul tells us plainly, Rom. 8.20, 21, 22. That the creatures earnest expectation waits for that day, in which the Sons of God shall be manifest; when the creature (Devils and wicked men, on whom the curse shall still remain, excepted) shall be delivered from that bondage of corruption that now it groans under, and that not by a total dissolution, or annihilation of it, but by a glorious restauration, bringing it into the liberty of the Sons of God. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God; because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. And also because in those very new Heavens and Earth that Isay speaks of, and Peter quotes from him, the Wolf and the Lamb shall feed together; that is, good and bad shall be in the world together.  
Neither let it be said that this will be any hindrance to the Saints glory and spirituality, to bring them from Heaven, the place of glory, and that about a work so mean, and low, to rule over men upon earth; for as Angels lose not their glory by attending upon the work of God here on earth, nor their spirituliaty, because the works they attend upon, of ministering to the Saints, destroying the Enemies of God, etc. are in themselves mean and low, yea, in a manner servile for so glorious Creatures as Angels to attend upon; so shall not Saints at this day, by being occupied in the Affairs of this Fifth Monarchy (which shall be their work for Christ, to act as Officers under him in his Kingdom) lose any thing of their glory, especially considering Christ himself (whose presence is their glory) shall be with them all this time; nor of their Spirituality, which never suffers decay in any, through a being occupied in the will and work of the Lord. And what if the Lord, who in the Legal Administration thought it good to have his people's work a burden, in the Gospel Administration, work, but no burden; will in this administration have work and glory go together, who will, or hath cause to find fault with it? Nay, let me say (what sometimes hath been in my thought with refreshing) that the spirituality of Saints at this day shall be such, as that from thence an awe shall be upon the surviving Sinners of the world, who shall tremblingly come, and how themselves down at the soles of their feet, Isa. 60.14. and subject themselves to them, for this day, (as the Apostle saith) Rom. 8.20. shall be the day of the manifestation of the Sons of God. God's people are Sons now, therefore saith John, 1 Epist. 3.2. Beloved, now are we the Sons of God, but (saith he) though true, we are so, yet the world knoweth us not, i.e. the transcendent glory and excellency of our state, is now a thing veiled from the world; but the day I am speaking of shall be the manifestation of the Sons of God, wherein that noble and superexcellent Spirit, that now (under a veil) it in the Sons of God, shall be manifested before all men; when all in general shall come to see the difference that is betwixt the spiritual man, and the man that is merely rational to be as vast. yea far more vast than that which now is betwixt the rational creature and sensitive: And as the sensitive creature now doth tremble before the rational, from beholding (through a secret instinct of nature) a kind of Majesty, and a more noble spirit in the rational creature than is in himself; so shall at this day, the mere rational man tremble before the spiritual, when the manifestation of that superexcellent Spirit, that is in the one above the other shall be open, and naked before all, and therefore, Cant. 6.10. we have several degrees of the Church's light and glory; 1 Looking forth as the morning, with a little light; so in the legal administration. 2 Fair as the Moon, more light: So in the Gospel. 3 Clear as the Sun, that is come up to a high degree of spiritual light and life both, (for both are from the Sun, which is giver of the one, maintainer of the other) so in the administration at this day: And what then? why, terrible as an Army with banners; the Saints and people of God through this high advance in spirituality, grow terrible to the mean men of the world, who now tremble before them.  
By what hath been before said, it may appear, that notwithstanding the thousand years is a distinct time from the Day of Judgement, being that time, to speak properly, in which Saints shall judge the world, and reign on the earth; yet in a large sense the time of the thousand years, and the General Judgement both, may be called one great Day of Judgement.  
And indeed that Saints shall one day judge the world, is a thing so clear in Scripture, that good men not making a distinction betwixt the judging in the time of the thousand years, and the General Judgement, do bring the Saints at the last day, instead of standing upon Christ's right hand, even to fit with him upon the Bench, and then, and there to judge the world, which opinion is not only repugnant to those other Scriptures wherein we have the manner of Saints reigning over, and judging the world, set forth, which without a manifest forcing of them cannot be applied to this time; but also hath not the least countenance for itself from any one Scripture (that I know of) where express mention is made of the last and General Judgement, but the contrary rather, as from that I have said before, may be gathered) which is enough to put us upon a further search, and not to receive this principle upon trust any longer.  
And truly to me it appears, that the Apostle himself, 1 Cor. 15.23, 24, 25. makes a manifest difference betwixt these two times of judging, calling one the time of Christ's Reign, to put his enemies under his feet; the other the time of the end, and both these after his coming; Christ the first fruits, afterwards they that are Christ's at his coming. Then cometh the end (plainly intimating a distance of time betwixt his coming, and the end) when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all Rule and Authority, and Bower: For he, must Reign (showing what his work shall be betwixt the time of his coming, and the end) till he hath put all enemies under his feet.  
Why both these different judge may not be expressed in that of the Apostle, 2 Tim. 4.1. Shall judge the quick and the dead at his appearing, and his Kingdom; the quick first in such manner as hath been showed, and then the dead at the last and General Judgement (which both are called his Appearing and Kingdom, because he is but once to appear to do both, and both taken together, do but make up this Kingdom of Christ, in which as King of Kings, Christ will glorify himself in the eyes of all creatures) I see no convincing reason to the contrary.  
Having thus spoken of the coming of our Lord, according to that light I have received from the word; I only now desire, that none of God's people who shall read this, may be of the number of those who are troubled in mind, and shaken that the day of the Lord is at hand; but rather of those who patiently wait for the coming of our Lord Jesus Christ, and love his appearing, whose hearts till the rise of this bright and morning star will not cease, but with the Spirit and Bride, send forth their continual groans and eryes, Come, O come Lord Jesus, come quickly.  
I shall now conclude ●ll with a Rule or two, which may be some help to the Reader for the understanding such Scripture, that speak of this coming, namely,  
1 RULE, That the divers expressions in Scripture concerning the coming of Christ, which set him forth as coming in various Dresses, sometime as a Bridegroom, sometime in fire, sometimes as a Warrior, as a Judge, are not to be understood of divers come, but one and the same coming in divers respects; as when his coming is spoken of in respect of his Saints, he comes as a Bridegroom; when in respect of the wicked, in flaming fire; when in respect of the destruction he will make of those enemies he finds gathered together at his coming, he appears as a Warrior, with a Sword, Armies following him, Garments rolled in blood; when in respect of that distinction, he will make at this day betwixt the clean and unclean, Saints and Hypocrites, true worshippers, and false, or the purification he would make even of his own people, he comes then as a Refiners fire, to refine and separate the true gold from the dross; when in respect of the principal work he comes about, namely to execute judgement, he comes then as a Judge: Thus ever appearing in various Dresses, either as the persons he comes to, or the works he is to perform upon his coming, are different.  
2 RULE, As there is a Spiritual coming of Christ, as well as a Personal; so in some places which speak of this coming, both these are included, as before I have showed in opening Isa. 59.20.  
3 RULE, As the Personal coming of Christ is twofold, First, a coming to bear our sins; Secondly, a coming without sin to salvation: So in some places which speaks of Christ's coming, both these are couched together, or at least wise joined so near one to another as that they seem to be one and the same. So Gen 49.10. Until Shiloh (i.e. Christ the Messiah) come, which in respect of the former words, The Sceptre departing from Judah, hath reference to his first coming; but in respect of the latter, the gathering of the people to him, Unto him shall the gathering of the people be (i.e. Jew and Gentile shall be gathered together under him as Head or King over them) so it refers to his second coming. So Mal. 3.1.2. the coming vers. 1. is his first coming, when John Baptist as a Harbinger comes before him; but vers. 2. (that we may take notice what mystery is in Scripture) the Holy Ghost glides from his first coming, to his second, which in so terrible, as that who now may abide the day of his coming? or stand when he appeareth? So Zach. Chap. 13.7. speaks of his first coming, Awake, O Sword, against the man that is my fellow, smite the Shepherd, and the sheep shall be scattered; but presently, Chap. 14.3 4, 5. we have his second. So Mic. 5 1. we have his first coming, in which the Judge of Israel is smitten upon the cheek; and the Jews thereupon being for this given up, and rejected for a time, as vers. 3. we have presently his second coming spoken of, vers 4.5. both come being brought in almost in one breath.  
Thus much of the second thing, The Personal coming, and appearing of Christ.   

3 Christ's Watchword to his people, to be in a readiness to meet him.  
Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and th●y see his shame.  
WAtchfulness, and Christ's coming usually go together, where Coming is the Doctrine, Watching is the Use; reaching us, that although watching is a duty Saints are always to be found in, yet more especially will it lie upon them (as a principal work of that Age) who live in, or near upon the time of Christ's coming, to be watchful; and as before I have spoken of the one, to wit, Christ's coming, so may I not here leap over the other, viz. The duty of watching, The Holy Ghost having joined them together.  
Yet for so much as concerns the practical part of this duty, that being a thing more commonly known (though not practised as known) and also not so proper to the business I am now upon, being only exposition, I shall wave it, choosing to insist upon (as a thing more proper to our work, and which also may be of use to stir up those who already know the duty, to stand SHALL I? SHALL I? no longer, but in good earnest to apply themselves to it) the reasons why the Holy Ghost hath so conjoined watching, and Christ's coming, as that it is a thing rare to read of the one, and not also to hear of the other.  
Now in the 24. and 25. Chapters of Matthew (the most full, and pathetical Sermon that ever our Lord preached of his coming) we have several things foretold by Christ himself, the which too evidently would appear about the time of his coming, which are the principal reasons why Christ so calls upon his Disciples, and in them all Believers, as Mark. 13.37. What I say unto you, I say unto all, Watch; And therefore those more especially which should live in, or about the time wherein these things were to have their accomplishment, to be watchful, Chap. 24.42. Chap. 25.13. which things by how much we see them more appearing, by so much may we conclude the second coming of Christ is nearer, and still have strength added to our foregoing Position, that it is that coming, and no other, spoken of in the words, I come as a Thief.  
Now these are,  
1 A strange sleep upon many Professors. This is held forth in the Parable of the Virgins, Mat. 25. vers. 1. Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their lamps, and went forth to meet the Bridegroom. 2. And five of them were wise, and five were foolish. Vers. 5. While the Bridegroom tarried, they all slumbered and slept. Which sleep is not (as I conceive) a sleep in respect of outward Profession, for the sleepers shall have a kind of Profession upon their backs still, as is intimated in that of the foolish Virgins to the wise, just upon the Bridegroom's approach, Our lamps are gone out, vers. 8. arguing, that the Lamps, that is, the outward Profession of wise and foolish, was held up, did not cease burning, till the very moment of the Bridegrooms coming, though yet at the time he tarried, they are said to be asleep, vers. 5. But it is a sleep in respect of the practice, and exercise of holiness, which many at this day, who had formerly been as well Practitioners as Professors, should now lay aside, as a needless and superfluous thing, and so become mere Professors; vanishing altogether into airy notions and opinions, with a kind of disdain and contempt of Christian fife and conversation. Men that have been formerly much for Prayer, much for reading, hearing, Christian society, strict, and holy walking, shall now look upon all these as low and childish things, speaking after this manner, We are now expecting the Bridegroom, looking for the glorious appearance of the Morningstar, the Sun of Righteousness, great and high discoveries of God, and therefore away with these low camal duties, and Ordinances, what shall we, who expect such glorious appearances, exercise ourselves in these mean and childish things? which indeed were fit for those who lived under former dispensations, and more dark administrations, but do not become us upon whom the morningstar is tisen.  
And here (if I may so say, though with submission to others) I conceive the thing I am speaking of to be the very sleep before mentioned of the Ten Virgins, for (as by the scope of the Parable appears) these were in the Kingdom of Heaven, i. e. Members of the visible Church. Now the coming of the Bridegroom being a thing expected and looked for (though some look for it in one way, some in another) in the Kingdom of Heaven, i. e. by the Members of the visible Church, as near at hand; these Virgins will needs hereupon presently in all haste be going forth, before the set time, to meet him, They went forth to meet the Bridegroom, vers. 1. that is, (as I conceive) they reject all communion, holy duties, and Ordinances, etc. (things once they did exercise in) as things now no longer in use, but out of date, and bidding farewell to these, go forth with high expectations of great and glorious things, at the appearance of the Bridegroom now at hand, as if they should say, The Bridegroom is coming, he is coming, whose appearance puts an end to all these things, and therefore why shall we any longer exercise ourselves in them? away therefore with these Duties and Ordinances, it behoves us to go forth and meet the Bridegroom; we will walk no longer in this way, but come, let us go forth to that higher, and more glorious administration, that the Bridegroom brings with him.  
Now they going thus before the time, I say, and mark it well before the time, for afterwards, vers. 6. we read of a command given at the Bridegrooms coming, to go forth and meet him; till which command had come had they stayed, and continued in that station the Bridegroom left them in upon his departure, yielding cheerful obedience to all those his ways and commands, which he bid them to mind, and be conversant in till his coming, they had done well; but going out before the time, leaving the Laws of Christ, before Christ the great Lawgiver had abolished them, casting off their former practice, and the Bridegroom not coming so soon as they expected, to direct them into a new, they slumber and sleep, i.e. do even nothing at all; as a sleepy man stirs not, acts not in any way or duty for God's glory, or his Neighbours good; so it now fares with them, which so sad an effect of their going forth to meet the Bridegroom hath made me to think, that although the thing itself were very good, had they but waited till the coming forth of the Royal Edict, for the abrogation of the old Law, and the establishment of a new; yet for them to go forth to meet the Bridegroom before the time, to run before they were called, to abrogate Christ's Laws, before himself had done it, was sinful, and very evil, and that for which God, by way of correction of so great arrogancy and presumption, gives them up to this spiritual slumber and sleep here spoken of.  
Now whereas I said at first this sleep should be of many, I spoke it to this end, that none might imagine this sleep to be general upon all the V●rgins in the world at this time; for though it is said, v. 5. Whilst the Bridegroom tarried they all slumbered and slept; yet is not the ALL so to be understood, as if so be all the Virgins and Professors in the world should at this time be asleep; for though I conceive all here is to be taken universally, i.e. all, excepting none; yet the universality of the word doth not reach all Virgins and Professors but those only who went forth to meet the Bridegroom, for to them alone the scope of the Parable runs; the meaning than is this, That all those who casting off Duties and Ordinances did go forth before the time, to meet the Bridegroom, did slumber and sleep, not one of them was so happy as to keep his eyes open; but that all Virgins cannot be here meant is clear from the following Parable (which seems to be as it were an exception from this former) where mention is made of some Servants improving their Talents, therefore not all sleeping; and likewise, from vers. 46. of the precedent Chapter, which tells us; that some at Christ's coming should be found doing their Master's work; Blessed is that servant whom his Lord when he cometh shall find so doing, therefore not all asleep; Yet (I say) all takes in every of those Virgins who went forth before the time to meet the Bridegroom, the number of which shall not be a few; for they are not set forth by a smaller number, as two, but by a greater, as ten.  
Two things here are very observable, which I cannot omit, seeming to intimate the way or manner how this sleep shall creep on upon the Virgins at this day.  
1 From a false Principle commonly received among the Virgins, as touching the coming of Christ, namely, that the same shall be spiritual only, and not personal; this to me appears from the attempt they make, and that before his coming, to go forth and meet him; for taking this for granted (which is indeed a certain truth) that the Administration that now is, is to be in force but till his coming, and they conceiving this coming of Christ to be no other, but a more glorious man festation of himself in a spiritual way to the souls of his people, judging withal, some beginnings of this to be already both in themselves and others; they hence conclude the time now to be come in which these things are to cease, the Daystar (which will suddenly enlighten the whole world) beginning already to glimmer in their hearts. Hereupon they pluck up stakes, quit their old station, sound a march, with a mighty cry, The Bridegroom is coming, the Bridegroom is coming, let us speedily go forth to meet him; whereas had they in their judgement, as well as believed the coming to be near, so retained in the love of it, that good old Principle, that it is only Christ's Personal coming which puts an end to these things, they would have had certain ground to have stood upon, and have known the time when these things were to cease, and not before the time headily run forth, but rather patiently waited for that day, submitting themselves in the mean time to the Laws, and commands of their Lord and Master Christ.  
2 From a looseness in practice, in comparison of what they were formerly, for observe,  
1 They slumber, i.e. give a little way to pride, remissness in duty, examining, and watching over their hearts, etc. allow themselves to be a little more worldly, stretch Conscience a little for gain, and reach after places, honours, preferments, the love of great men (though gained by unfaithfulness to God, and them too) more than, a time was, they durst do; and thus having first by a slumber benumbed their Consciences, which now are not so tender, and apt to be pricked with the least thorn, as in times past they were; the next degree is a fast sleep, (they all slumbered and slept, vers. 5.) i. e. what before they neglected through carelessness, now they throw off from a principle, that they need not do any such things, whereupon they lay themselves down, and as a man asleep, stir not, act not in any Duty, or Ordinance, or work of their Lord and Master Christ. I wish from my heart (were it the Lords will) that all those who at this day amongst us are asleep, might from this word have such a jog as might cause them to rub up a little, and to bethink themselves how they fell asleep.  
2 An extraordinary deluge, and overspreading of errors, Christ's second coming herein agreeing to his first, for never was the Church and Commonwealth of the Jews so infested with errors as about the time of his first coming. And this we have plainly chap. 24. where Christ tells us;  
First, That there shall be many Seducers, vers. 5. Many shall come in my name, saying, I am Christ, and shall deceive many, Vers. 11. And many false Prophets shall arise and shall deceive many. Vers. 24 There shall arise false Christ's, and false Prophets.  
Secondly, These Seducers shall pretend Commission from Christ, therefore said for 5. to come in his name, i.e. pleading his Commission.  
Thirdly, They shall profess themselves to be extraordinarily gifted; persons inspired by Christ, endued with the gift of Prophecy, called therefore Prophets, Vers. 11 24.  
Fourthly, They shall do strange and wonderful things, things not common, or of ordinary observation, Vers. 24. There shall arise false Prophets, and shall show great signs and wonders.  
Fifthly, They shall have many followers and Disciples, ver. 5. Shall deceive many; yea for 24. so cunning shall these be in deceiving, that if it were possible they should deceive the very Elect.  
3 A sad and fearful Apostasy of divers who formerly were eminent and glorious Lights in the Church, Vers. 12. The love of many shall wax cold; which words are to be understood of a final Apostasy, because in the next verse perseverance to the end is set in opposition to their Apostasy; but he that shall endure to the end the same shall be saved. Ver. 29. The stars shall fall from Heaven; By HEAVEN we are to understand the visible Church, so called in Scripture, I heard a great voice of much people in Heaven, saying, Haleluyah, Revel. 191. that is, in the visible Church. By STARS eminent men in the Church, Revel. 1.20. The seven Stars are the Angels (or Officers) of the seven Churches; The meaning is. eminent men, men that were formerly of no small note in the Church, for their seeming zeal and piety, shall now show themselves what they are, and become Apostates.  
4 An aptness to be offended at the things that shall be done in the world in these times, Vers. 10. Then shall many be offended. They shall not be able to brook what God in an active way will do, in a permissive way will suffer; but every thing they shall at this day cast their eyes upon will stumble them, and offend them, make them kick and sling; so that the very world will be a torment to them, and they to themselves.  
5 A hating of fellow-brethrens, with a notable persecuting spirit lying at the bottom, Vers. 10. shall betray one another, and shall hate one another, Verse 48. If that evil servant shall say in his heart, my Lord delayeth his coming, Vers. 49. And shall begin to smite his fellow-scrvants, and to eat and drink with the drunken. What is the meaning hereof? Why, eating and drinking denote friendship, and civil society; the meaning than is this, many men in these times, who shall yet go under the name of Christ's servants, shall so far degenerate, as that they shall not only dis-own those that were formerly their fellow-servants but shall smite them with reproaches, yea, with the Civil sword, if the Lord prevent not; and instead of making their fellow-servants their Companions and Associates any longer, they shall choose the Drunken, i.e. such as their very walking doth declare them to all men to be persons void of grace, and strangers to Jesus Christ, and yet these now shall be their familiars, and intimates, rather than the other.  
These things our Lord Jesus Christ hath foretold to be in the world a little before his coming, to escape which, as he there calls upon his Disciples to Watch, watch, watch; so do I conceive for the very same reasons, in the words I am upon, are we exhorted to this duty, because, as by all these, sanctification grows into decay, and they are made naked in the eyes of others to their shame, (as Aaron made Israel by that sin of the Calf, and that amongst their enemies, Exod. 32.25.) so the very motive to this duty of watching, in the words, is the keeping their Garments, that is, of Sanctification (the Garment of Justification being but one Garment, resembled by the Robe Christ wore in the days of his flesh, which was one entire piece, without seam throughout, and that rather Christ's put upon us, than ours, and not at all trusted in our hands to keep, but kept in Christ's for us, and therefore not that here spoken of) lest by losing of them they become naked, and are in the eyes of others, yea, their enemies (who can see these Garments, though a Saints Justification is a thing hidden from them) exposed to shame, which in a few words comprehends all those reasons Christ had laid down and pressed, Mat. 24. and 25. why believers living in times immediately preceding his coming, should be watchful.  
And let not any, in case what I have said sit too close, be for that offended at the Author (who is a friend to all that love the Lord Jesus) or slight the things themselves, but rather considering what Christ hath plainly foretold shall be a little before his coming, let them learn this, to consider their own ways, and lay seriously their practices to heart, lest otherwise he come upon them as a Thief, before they shall have time to get oil into their Lamps, or to put on again their Garments, which now they have put off.  
Thus much of the third thing, Christ's Watchword to his people.   

4 Christ's wonderful providential disposing hand in causing his Enemies to randezvouze in the place of their own destruction.  
Verse 16. ANd he (i.e. Christ) gathered them together into a place called in the Hebrew Tongue, Armageddon.  
These words have relation to the 14. Verse, where we have the Kings of the Earth, and the whole world gathering together to the battle of the great day of God Almighty; only because whilst they are gathering together from all parts, and now in a manner their whole body united and ready to swallow up his people, Christ appears, and interposeth himself betwixt his people, and their bloody raging enemies, therefore we have the coming of Christ, Verse 15. brought in between their gathering together, and their full and complete Randezvouze; and so these words come to be disjoined from the former.  
As touching the place here called Armageddon, the opinions of Writers are various, which (being not a thing so material) I shall not recite; my own thoughts incline to their opinion, who read it the place of destruction of an Army; And possibly there may be an allusion in the name, to that great destruction of the Canaanites, at the waters of Megiddo, Judg. 5.19. when Sisera the chief Captain of Jabin, with all his Host, fell by the hand of Deborah and Barak, where was made such a total destruction, that it is said, Judg. 4.16. And the Host of Sisera fell upon the edge of the sword, and there was not a man left. And indeed, I the rather incline to this interpretation, for the agreeableness of it, to those other Scriptures, where (as before I have showed) this battle is spoken of, Isa. 63.6. I will tread down the people in mine anger, and make them drunk in my fury, Chap. 66.16. The slain of the Lord shall be many, Joel chap. 3.14. calls it the valley of Decision, or cutting off; and Rev. 19.21. The remnant were slain with the sword of him that sat on the Horse. All implying a great and marvellous destruction of enemies.  
The meaning of the whole is, That Christ himself, as well as the spirits before mentioned, Verse 13, 14. hath a special hand in the gathering together this cursed Troop; they to destroy the Saints and people of Christ, but he to manifest his love to his children, and his own glory the more upon his appearing, and to revenge upon them with his own hand the blood of his people; and although their coming up, and gathering to a head is through their instigation, yet the disposing of their Quarters and place of Randezvouze is his, who gathers them together into the appointed place of their destruction, where for his people's sake, he intends to render upon them his anger with fury, and his rebukes with flames of fire, as Isaiah expresseth it.  
And methinks, when my thoughts are fixed upon this day, I cannot but sometimes stand and admire, not so much at the ruin of the enemies, as at that matchless love of Christ towards his, which will appear in doing of it, who seems at this day to act the holy passions of a provoked Father and Husband, who having seen his children oft murdered before his face, and his beloved Spouse now in the hands of the Murderers, can no longer forbear, but in the heat and vehemency of affection, with unexpressible indignation, he himself with his drawn sword rusheth forth upon the Murderers, (as not contented to have their blood, if his own hands be not dipped in it) fight with fury through and through, and from the rage of his mightily provoked spirit, being become deaf to all cries, kills and slays without pity or mercy; and is so far from sadly resenting what he hath done afterwards, as that he is marvellously delighted, yea glories in it, that for the sake of his Children and Spouse (whose quarrel he hath been now revenging) he hath engaged so far, as to come off the field with Garments died red in the blood of their enemies, which excellently we have set forth, Isa. 63. where we have Christ after this wonderful slaughter made of his people's enemies, and that with his own hand (who therefore is said to come from Edom, Edom being ever a cruel enemy to Israel) turning himself, and in a way of triumph presenting himself to his Spouse, who seeing one coming, glorious in his apparel (i.e. most delightful to behold) and yet withal having Garments died in blood, and travelling as a mighty Giant in the greatness of his strength, she is astonished, and (as in an extasie, through wonderment, fear, and joy) she cries out, Who? Who is this that cometh from Edom in such a manner, with died Garments? yet glorious in his apparel, travelling in the greatness of his strength: To whom Christ presently replies, It is I, O my Spouse, It is I, who am mighty to save thee, who for thy sake have been treading the Winepress alone, trampling the people in mine anger, making them drunk in my fury, bringing down their strength to the Earth; and it is so far from repenting me of any thing that for thee I have done, that were there, or shall there be any more to gather together against thee, I can yet do no less (for my heart is filled with vengeance) than tread them in mine anger, yea trample them in my fury, and their blood shall be sprinkled upon my Garments, and I will slain all my Raiment.  
Wonderful unspeakable love! a●ming a most dear and blessed Saviour with burning affections and fury, cladding him with zeal, and vengeance as a cloak, that he might plead their cause, and avenge their quarrel, pour abroad the blood of their enemies, who by their sins have thrust a spear in his side, and wickedly poured out his. What heart without melting into tears can consider of this?  
Thus much as touching the fourth and last thing, namely, Christ's wonderful disposing of his enemies to their own ruin; with which concludes the Interval, or space of time betwixt the sixth and seventh VIALS.    

VIAL VII.  

1 The Angel pouring it out.  
Vers. 17. AND the seventh Angel poured out his Vial. The Angel of this Vial is doubtless Christ himself, whose coming we spoke of but now, and who instantly upon his coming pours out this Vial, called the Archangel, 1 Thess. 4.16. who is there said to come with a shout, or voice, The Lord himself shall descend from heaven with a shout, and with the voice of the Archangel. And accordingly as an Adjunct accompanying this Vial we have a great voice. The seventh Angel poured out his Vial, and there came a great voice out of the Temple of Heaven; which voice is no other but the voice of Christ himself, as I shall show anon.   

2 The Subject of it,  
The Air.  
Into the Air: No subject can be more general than the Air, which containeth all things, fills all places, in which all Creatures breath. The universality of the subject notes the pouring out of this Vial to be universal, the foregoing Vials have fallen upon particular subjects, The first, upon the grosser parts of Popery; The second, upon the Antichristian Hierarchy; The third, upon some particular States and Kingdoms, with their Heads and Rulers; The fourth, upon the Germane Empire, or House of Austria; The fifth, upon the City Rome; The sixth, upon the Turk, or Ottoman Family. But this seventh and last is general, reaching all things whatsoever that stand in the way of Christ's Kingdom.  
And this the change of speech used in this Vial, different from all the other, noteth also, as it seems to me; for whereas the other Vials are poured out upon such and such things, the first upon the Earth, the second upon the Sea, the third upon the Rivers and Fountains of waters, etc. This seventh and last is said to be poured out into the Air, noting hereby the spreading and dilating of itself, as far as the Air spreads, in such manner, as that thereby all, and every part is filled with the effects of it. Now a Vial might be poured out upon the Air, yet not d●late itself into every part to fill the whole with it, as the first Vial poured out upon the earth, did not so dilate itself as to destroy those earthly dregs of Popery in every part of the Papal Kingdom; neither did the second upon the Sea, destroy the Antichristian Hierarchy, but in some Kingdoms only; the third upon the Rivers and Fountains of waters, not the ten Horns in general, but some of them only did, as to the overturning of their present Government and Constitution, feel it; yet each of these Vials are truly said to be poured out upon these subjects, because they had effects to destroy some part, that which they fell upon, though they did not dilate themselves into every part; but now this seventh is poured out INTO THE AIR, noting a dilating and diffusing of itself as far as the Air goes, which (I have said before) is general, filling all things and places; accordingly this Vial reacheth,  
1 The whole Kingdom of the Dragon, or Devil, who is called the Prince of the power of the Air, Eph. 2.2. who, upon the pouring out of this Vial, with all his Host, shall be bound, and shut up in the bottomless pit for a thousand years, as Rev. 20.1, 2, 3. And here indeed it had been more orderly to have placed our foregoing Discourse of the thousand years, but because truth is to be preferred before order (which when it tends to the obscuring of the truth, is but curiosity, and to be shunned) I have therefore, because in my judgement it stands more for the advantage of truth where it is, than it would do here, chosen to be a trespasser in points of nicety.  
2 The whole Kingdom of Antichrist, or the Papacy.  
3 The remaining Powers of the Great Turk, which were not destroyed by the sixth Vial.  
4 The Kingdoms of this world, i.e. such as neither have dependence upon the Papacy, nor the Great Turk, all shall come under this Vial, and be utterly ruined, and broken in pieces by it.   

3 The Adjunct,  
A great Voice.  
And there came a great voice out of the Temple of Heaven from the Throne, saying, It is done.  
This Voice is Christ's, Rev. 21.5, 6. He (that is, Christ) that sat upon the Throne, said unto me, It is done.  
The meaning of the words, It is done, I have formerly shown to be only this, NOW is the New Jerusalem established, now is my Kingdom set up, the work now is done and completed; for this work had its beginning before under the former Vials, and that from the first day that the little stone began to smite the great Image, and therefore Daniel, Chap. 2.44. speaking of this Kingdom of Christ, saith, In the days of these Kings shall the God of Heaven set up a Kingdom, i.e. Christ's Kingdom shall have its beginning, as the same is a stone, in the days of the Fourth Monarchy, before yet the same is destroyed; and it shall grow up by little and little, smiting the great Image, and still as it smites be increasing in strength and greatness; but yet the same is not a Mountain filling the whole Earth, till it hath broken in pieces the Great Image, in such sort as that the place thereof is no more found, vers. 34, 35. i.e. this Kingdom of Christ shall not be completely set up, it shall not be the Fifth Monarchy (though yet it shall be in a rising way) until the seventh Vial be poured out, which breaks in pieces, and wholly removes the Fourth Monarchy and all worldly powers.  
And this is clear, Dan. 7.12. who there tells us, that the rest of the Beasts had not their Dominion taken away, (i.e. the Kingdoms of this world, are not completely the Lords, and his Christ's, as Rev. 11.15.) until such time as the Thrones of the Fourth Beast (i.e. the Roman Monarchy as under Antichrist) are cast down, vers. 9 the Beast himself slain, his body destroyed, and given to the burning flame, vers. 11. Then shall it be said, (as here) with a great voice, It is done; Then shall be verified what is said, Rev. 10.7. The mystery of God is finished, as he hath declared to his servants the Prophets, that is, now all things spoken of by the Prophets, as touching my Kingdom, and the setting of it up, are finished, for it is done, the New Jerusalem is established.  
And truly here let me add, that although some godly men (whose thoughts I have an esteem of) look every day for the setting up of this Fifth Monarchy, and that by having the Powers of the world laid down, and let fall out of the present hands they are in, who hold them (as they judge, by right of the Fourth Monarchy, and left free for Saints to come, take up and execute; yet must I needs say, (being convinced of the contrary) in this I am not of their mind, conceiving their mistake to lie in this, viz. a not considering (which too comes from a non-acknowledgement of Christ's Personal coming before it) by whom, how, and when this Fifth Monarchy is to be set up. And for my own part, as I greatly rejoice to see so much power in Saints hands already, and believe more will be every day, as the Stone by rolling grows greater; so do I also wait for that (which some presently expect) till that day wherein our Lord shall appear, who himself will do this work, viz. Destroy the Beast, cast him into the burning flame, and then give the Kingdom, and Dominion, and greatness of the Kingdom under the whole heaven, unto the people of the Saints of the most High: When that which but now is rising, and shall rise every day, growing still greater and greater, as an augmenting stone, shall become a huge and great Mountain, filling the whole Earth.  
And of this Kingdom as to the first rise of it, which is little, in an unlikely way, in the midst of many difficulties, I take it, David's Kingdom was a Type: But as to the glory of it, when the same shall be a Mountain filling the earth, the Kingdom of Solomon was rather a Type; for which reason, Psal. 62. (which is a clear Prophecy of the glory, riches, duration, vast extent of this Kingdom, agreeing in many things with that glorious Prophecy, Isa. 60.) is entitled, A Psalm for Solomon; yet in respect of Christ, the King, or Monarch, in this Kingdom, David in Scripture is ever the Type, and not Solomon, because Solomon after he was sat upon the Throne, did foully back-slide to Idolatry, but David did that which was right in the sight of the Lord.  
This voice coming from the Throne, intimates (what I have been speaking) that now Christ's Throne shall be set up, and himself sit upon it, as Chap. 21.5. which also we have, Chap. 3.21. To him that overcommeth will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. The Throne Christ here speaks of, is a distinct Throne from his Father's Throne, such a Throne as he was not to sit on, till he should come from his Father's Throne; for (saith he) the Throne I am upon at present is my Father's Throne, which I, overcoming, am privileged to sit upon; but I have a Throne of my own, which I shall one day sit upon, when he that overcometh shall sit down with me on this my Throne, as I now by overcoming am set down with my Father on his Throne; which as it proves Christ shall have a Throne distinct from that on which he now sits, so also, it confirms what I said even now, that the Dominion, or the Throne, is not to be given to the Saints, until such time as Christ himself comes and sits him down upon his Throne, according to that Matth. 19.28. Verily, I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the Throne of his glory, ye also shall sit upon twelve Thrones judging the twelve Tribes of Israel; and it is for this reason, because the Apostles shall be advanced as chief in this New Jerusalem, that Chap. 21.14. tells us that the foundations of this City shall have in it, the names of the twelve Apostles of the Lamb.  
And this Throne, because not only Christ himself sits upon it, but also his Saints with him, is therefore called Thrones in the plural number, Rev. 20.4. And I saw Thrones, and they sat upon them, and judgement was given unto them; which words exactly agree for time (as before I have showed) with this of the seventh Vial.  
Now whereas this Throne upon which Christ sits and utters his voice, is said to be in the Temple of Heaven, it clearly denotes (Heaven in the Revelation being always understood of the Church on Earth) the erecting of this Throne here below.  
And indeed if we compare with Chap. 21. where we have the same Throne spoken of, together with the voice from it, It is done, Verse 5, 6. it will evidently appear that the New Jerusalem there described, is to be understood of a glorious state of the Church here on earth, and not (as some) of Heaven hereafter.  
First, Because John sees a New Earth as well as a New Heaven.  
Secondly, Because the New Jerusalem is said to come down from God out of Heaven, Verse 2. therefore not a description of the Church in Heaven, which coming down out of Heaven, left we should imagine it (as some) to be Visional only; namely, that John in way of Vision saw it come down, but really it is above; we have therefore (to free us from such a mistake) a great voice added, Verse 3. Behold the Tabernacle of God is with men, i.e. on earth, the place of men's habitation, whereas were the New Jerusalem to be understood of Heavenly glory, the contrary should be, viz. The Tabernacle of men with God.  
Thirdly, Because the glory of the Kings of the Earth (which glory is outward) and of the Nations, shall be brought into it, Verse 24. The Kings of the earth do bring their glory and honour into it, Verse 26. And they shall bring the glory and honour of the Nations, into it, Neither of which can agree to Heaven hereafter, but do most excellently agree to what is spoken at large in the Prophets of the glorious state of the Church on Earth in the last days. To say (as is commonly) such of the Kings of the Earth, and those of the Nations who shall be converted here, shall be there glorified; and this to be the bringing of the glory of the Kings and Nations thither.  
To that I answer, 1. How can this be said to be their glory, which is rather Gods put upon them, than theirs?  
2 How is this brought thither? is the glory of Heaven fetched thither from Earth?  
3 How can they be said to bring it thither, who never receive this glory till they come there?  
Fourthly, Because it is evident from the 12. and 14. Verses, that the twelve Tribes of the Children of Israel, and the twelve Apostles of the Lamb, shall be first or chief in this New Jerusalem; but let it be proved from any other Scripture, that they shall be so in Heaven hereafter.  
Fifthly, Because Chap. 22. (which to Verse 6. is a continued description of the New Jerusalem) tells us, ver. 2. of a Tree in this New Jerusalem, whose leaves are for the healing of the Nations. Now let it be shown how the Nations shall be healed in Heaven hereafter.  
Sixthly, Because in this New Jerusalem we have express mention made, as of the Throne of God, so also of the Lamb, Chap. 22.1. proceeding out of the Throne of God, and of the Lamb, Verse 3. There shall be no more curse, but the Throne of God, and of the Lamb shall be in it. But now in Heaven hereafter, though Christ as God coequal and coeternal with the Father shall reign for ever, yet not as the Lamb, which is clear, 1 Cor. 15.28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all, i.e. the humane nature of Christ which died for our sins, risen again (as the Apostle in the foregoing verses speaketh) was 〈◊〉 above all the Creatures, all the time of the thousand years, and the General Judgement (according to which nature, Christ is said to be the Lamb slain) shall now be subjected, after the end, to the Godhead, or Divine nature, which in Heaven shall be all in all; so that Christ as the Lamb shall not have a Throne there. And this Interpretation is not so much mine, as Augustine's long ago, and calvin's since, who both speak the same thing, confessing a subjection of the humanity of Christ to be here intimated, whom I think good here to name, not that their Authority, nor my saying so, proves the thing to be truth; but that I might hereby stop the mouths of such, who otherwise possibly, would be ready to condemn the truth itself for error.  
Yet let none hence conclude (as some now adays fancy) a cessation of the Humane Nature, by being turned into the Divinity, so as that Christ shall be God-man no longer; for the Apostle in saying the Humane Nature shall be subject, denotes plainly, that the same shall even in Heaven hereafter have a being; for how can that be subject, which hath no being?  
And as the Lambs having a Throne in the New Jerusalem proves clearly that it cannot be meant of Heavenly glory after the day of Judgement; so doth it as strongly prove (what before I have laid down) that not a Spiritual only, buth a Personal presence of Christ shall be with his people in the New Jerusalem, all the time of the thousand years; for Christ as the Lamb hath his Throne in it; but Christ Spiritually only, is not the Lamb, nor was he sacrificed in that sense.  
Seventhly, and lastly, Because Isa. 60. (which Chapter, as is most evident, speaks not of heavenly glory, but of a glorious state of the Church here on Earth) is for time one and the same with this, as plainly will appear by comparing one with the other.  Isa. Rev. 60.11. the Gates shall be open continually, they shall not be shut day nor night. 21.25. And the Gates of it shall not be shut at all by day. Verse 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. Verse 24. The Kings of the Earth do bring their glory and honour into it. 
Verse 10. Their Kings shall minister unto thee.  
Verse 11. That men may bring unto thee the forces of the Gentiles, and that their Kings may be brought.  Verse 26. And they shall bring the glory and honour of the Nations into it. 
Verse 1. Violence shall no more be heard in thy Land.  
Verse 20. The days of thy mourning shall be ended  Verse 4. God shall wipe away all tears from their eyes, and there shall be no more death, nor sorrow, nor cry●●●, neither shall there be any more pain. Verse 19 The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory. Verse 23. And the City had no need neither of the Sun nor of the Moon to shine in it, for the glory of God did lighten it, and the Lamb was the light thereof. Verse 21. Thy people also shall be all righteous. Verse 27. And there shall in no wise enter into it, any thing that defileth, neither whatsoever worketh abomination, or maketh a lie, but they which are written in the Lamb's Book of life. 
Yet because it would be a thing hard to be believed, that the New Jerusalem's glory should be here on Earth; therefore it is said, chap. 21.5. These words are true and faithful; and again, chap. 22.6. These say are faithful and true.  
One thing here is of special concernment to be opened, to the end the words of the seventh Vial may be brought to a reconciliation with the description of the New Jerusalem, chap. 21. (both as I have showed being to be referred to one and the same time) which is this, Seeing John in describing the New Jerusalem, saith, I saw no Temple therein, Chap. 21.22. and the contrary is here intimated, There came a great voice out of the Temple of Heaven; how can these things agree? or the one be made Expository of the other, when they speak things contradictory.  
I answer, John saw no material Temple, such as was in Jerusalem of old, to which here new Jerusalem is opposed.  
Or secondly, (which I rather incline to) John saw no such Temple as was the former Temple, or Church-state under the Gospel. But that a Temple there shall be, is manifest; for, saith he, in the next words (which are given as a reason why no such Temple as formerly had been, should be in this New state, because indeed they should now have a better Temple) The Lord God Almighty and the Lamb is the Temple of it.  
So that a Temple there is, but this shall not be such a Temple in which Christ through outward Ordinances as a medium is conveyed to his, and they by faith enjoy him, as now; for what need of these things when Christ is with his people, and to be enjoyed in another way of Vision● yea, the duration of these things is but until his coming, 1 Cor. 11.26. For as oft as ye eat this bread and drink this cup, ye show the Lords death till he come. And the Apostle is clear in this, that all enjoyments of God by faith cease, when sight takes place, 2 Cor. 5.7. 1 Cor. 13.8, 9, 10, 11, 12, 13. And indeed what use will there be of 2 Glass to see Christ in, when he shall present himself face to face, which he will do at the day of his appearing, 1 John. 3.2. It doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is; yea, to behold the Lamb thus, shall be a principal part of the New Jerusalem's glory, Rev. 22.3, 4. They shall see his face, and his name shall be in their foreheads. So that this Temple, shall not be a worshipping of Christ, and an enjoyment of him through outward ordinances, but rather a more immediate worshipping, and enjoyment of him in himself, who therefore in this New Jerusalem, is not only the person worshipped, but the very Temple we worship in.  
And this which now I am speaking of, is (I ta●●, 〈◊〉) clearly held forth in those words of the Apostle, Heb. 12.26. Yet once more I shake not the earth only, but also Heaven; which place he quotes from Haggai, chap. 2.6, 7. which before I have proved relates to this time. Now as Christ at his first coming shaken the legal worship, which the Apostle tells us; stood in meats and drinks and carnal Ordinances, imposed on them until the time of Reformations, Heb. 9.10. for which reason the shaking hereof is called ashaking of the earth, and did at his resurrection establish another way of worship, far more spiritual than the former, ye having also some outward Ordinances and Institutions, as the former had, which in Scripture is frequently called (as opposed to the other) Heaven, and the Kingdom of Heaven; so at his second coming will he shake this worship, cast this Temple (though more spiritual than the former) to the ground also; for (saith he) yet once more, I shake not earth only, but Heaven also; i.e. all the worship that now is (I mean outward) is upon Christ's second coming to be removed, and such a Kingdom and Worship, instead thereof, is to be set up, as can never be shaken, i.e. shall never be broken in pieces any more, as the former worships have been, but shall be the same for kind (being as I have said, a more immediate worship) with that which shall be in Heaven hereafter.  
And not darkly is this hinted, Isa. 60.19, 20. The Sun (that is those outward things which before were as a Sun, under which are comprehended outward Ordinances) shall be no more thy light by day, neither for brightness shall the Moon give light unto thee; and verse 21. Thy Sun (i. e. the Lord Christ, who is the light of this New Jerusalem) shall no more go down, neither shall thy Moon (thy outward glory and felicity) withdraw itself, making a clear distinction betwixt the Sun that before was, which is called the Sun, and the Sun that at this time shall be, which is called thy Sun, as being another Sun peculiar to these times, and not the same Sun as was in former times; and this Sun that we may not be mistaken in it, is interpreted twice over to be the Lord, Verse 19 The Lord shall be unto thee an everlasting light, Vers. 19 as opposed to the former Sun. And again, For the Lord shall be thine everlasting light, vers. 20. being there added as a reason why this Sun should never go down, no not in Heaven hereafter, because the Lord should be this Sun; And who is this Lord? why Jesus Christ the Lamb, who is said to be the Temple and Light of this New Jerusalem, and that in opposition to the Temple, Sun, Moon, i. e. all outward Lights and Ordinances that before had been, Rev. 21.22, 23. And I saw no Temple therein, for the Lord God Almighty, and the Lamb, are the Temple of it. And the City had no need of the Sun, neither of the Moon to shine in it, for the Lord God did lighten it, and the Lamb is the light thereof.  
And to this day (as I conceive) have those Scriptures reference, Jerem. 31.34. And they shall teach no more every man his neighbour, and every man his brether, saying, Know the Lord, for the shall all know me, from the least of them unto the greatest of them, Isa. 54.31. And all thy children shall be taught of the Lord, arguing an immediate feeding and teaching, not so much by instruments means, and Ordinances, as the Lord himself.  
And though it is not denied these Scriptures had a fulfilling in the beginnings, when the Spirit was poured down, teaching then (Christ promising, and sending his Spirit for that end) being more abundant and spiritual than in former times, for which cause they are by Christ himself, and Paul after him, interpreted as then fulfilled; yet it is evident from the scope of those places whence these Texts are quoted, that the Prophets had in their eye another time, namely, the time of the Jews delivery, when not Judah only, but Ephraim, Head of the ten Tribes also, spoken of expressly by Jeremy, should return; yea the very time of the New Jerusalem, whose stones are therefore by Isaiah said to be laid with fair colours, her foundations with Saphires, her windows of Agates, her gates with Carbuncles, and all her borders with pleasant stones; not unlike that description of the New Jerusalem John gives us (but more full) Rev. 21. of that, although in part these Scriptures had a fulfilling before (in which sense Christ and Paul mention them) yet the fullness, or the complete fulfilling of them, respects the time we are speaking of.  
And doth not the phrase of New Heavens, and New Earth, spoken of by Isaiah, Peter, John, and ever with reference to this time, imply as much? for the very phrase of making a new, implies the abolishing of the old; which new made, that it cannot consist of any such outward things as did the old, is clear, because upon the abolishing of the old, such things, only are left standing in this new, as can never be shaken, or removed, which all outward things are subject to.  
Thus although in the New Jerusalem, a Temple there shall be, yet not such a Temple as was the Temple of Jerusalem of old, or is the Temple of Jerusalem that now is; but as the whole state of things shall be new, so shall the Temple be new. In the new Heaven the L●mb who sits upon the Throne shall be the Temple, and the great Voice out of the Temple of Heaven from the Throne, is the Voice of Christ himself (who at this day will sit upon his own Throne in the midst of his Church and People) which is clear (as before I have said) Chap. 21.5, 6.  
And what I have formerly hinted, I shall here remember again, that the very reason (as I conceive) why many in these days cast off the holy Ordinances, and Institutions of the Lord Jesus, is this; They find it clear in Scripture that the continuance of these things are but until his coming, which coming (putteth a end to Ordinances) they judging to be Spiritual only, and not Personal, and persuading themselves withal that in this sense Christ is come to them already, they conceive it high time for them to quit and shake off all outward forms.  
Object. If against what I have said it be objected, that Zechary, Chap. 14.16. speaking of this time, tells us, They shall go up from year to year to worship the Lord, and to keep the Feast of Tabernacles; therefore Ordinances shall be at this day.  
I answer; If by worshipping the Lord, and keeping the Feast of Tabernacles we understand a walking in Ordinances, then shall the Ordinances at this day be common to all, even the worst of sinners, for that such at this day shall be in the world, hath been before proved; and observe, the command to come up to Jerusalem to worship the Lord, and to keep the Feast of Tabernacles is general, upon all that are left of those who came up against Jerusalem, vers. 16. All the Families of the earth, vers. 17. yea the very Heathen, vers. 18. and if Ordinances shall be so common at this day, then will the purity of worship in respect of the Worshippers be less then, than now it is; and if so, where then will be the holiness of this day, which in this respect is to excel all days before it?  
The meaning therefore (I conceive) is this, That all people in remembrance of the terrible destruction Christ made of his enemies, gathered together at Jerusalem, upon his appearing, shall from that day, year after year, i.e. often come and worship before the Lord, i. e. fall down before this Christ sitting on the Throne, acknowledging him to be the great King of the world, and Jesus Christ the Lord, to the glory of God the Father, fulfilling that of Isa. Chap. 45.23. Unto me every knee shall bow; And that of the Apostle, Phil. 2.20. At the name of Jesus every knee shall bow.  
And this, the phrase used by the Holy Ghost, of keeping the Feast of Tabernacles doth notably set forth, for in Levit. 23.34. where we have the institution of this Feast, we have verse, 43. this added as the reason of the Institution, namely, the memorial of God's strange and wonderful Providence towards, and in preservation of Israel when they came out of Egypt; which Deliverance as it was but a Type of this, so the Memorial thereof, by keeping the Feast of Tabernacles, was a Type of the Memorial that should be kept, by all Nations coming up to Jerusalem, to fall down and worship before the Lord, of Christ's wonderful Deliverance of his people, and terrible destruction of his enemies at this day: And indeed that the main thing intended in this Feast, was the Memorial of Gods delivering mercy, appears to me from hence, that this Feast, which from Joshua's time until Nehemiahs' had not been observed, was again kept upon their coming out of Babylon, Nehem: 8.17. This also may be an answer to such other places in the Prophets, where mention is made of worship at this day.  
Having thus brought the words I am opening, to a reconciliation with those, Chap. 21. vers. 22. It would neither be amiss, unprofitable, nor improper to the subject we are upon, to have given here a description of the New Jerusalem's glory, which is the very thing briefly hinted in these words more fully explicated, Chap. 21. throughout, Chap. 22. vers. 1. to 6. and in many places in the Prophets of the Old Testament; but that I have restraint laid upon my spirits as to this inquiry, supposing the time of full discovery hereof not yet come, for I find that the destruction of the great Whore, together with a general view of the Bride; the Lamb's wife, and the time of her Reign with Christ, is discovered to John in the wilderness, that is, whilst the Church as yet remains in her warfare, contesting and struggling with her enemies, Chap. 17.1. And there came unto me one of the seven Angels, which had the seven Vials, and talked with me, saying unto me, Come hither, I will show unto thee the judgement of the great Whore, that sineth upon many waters, vers. 3. so he carried me away in the spirit into the Wilderness: John is now in the Wilderness, and we read not a word of his removing his station, till we come to Chap. 21.9, 10. therefore I conclude the whole of the Prophecy from Chap. 17.1. to Chap. 21.9. (which discovers the great Whore, and her ruin, Chap. 17.18. gives us a general view of the Bride, the Lamb's wife, and her attire, and Christ her Husband's coming, and appearing to destroy her enemies, and marry his Spouse to himself, Chap. 19 makes discovery, that before the General Judgement shall be a thousand years, in which Satan shall be bound, and the Saints shall reign with Christ, Cham 20. gives us also a general hint of the glory of this thousand years, Ch. 21. v. 1. to 9) was all of it revealed to John in the Wilderness, teaching us hereby, that before yet the Woman is got clear out of the Wilderness there shall be a full discovery of these things. But now the full and particular glory of the New Jerusalem, the discovery of the Bride in all her glory, John that he might see that, hath his station removed from the Wilderness to a great and high Mountain, Chap. 21.9, 10. And there came unto me one of the seven Angels, which had the seven Vials, full of the seven last Plagues, and talked with me, saying, Come hither, I will show thee the Bride, the Lamb's wife; and he carried me away in the Spirit to a great and high Mountain, and shown me that great City the holy Jerusalem, descending out of Heaven from God, vers. 11. Having the glory of God, etc. intimating thus much to me, that the time of discovery of this glory in the brightness of it, is not to be expected, till the Church is gotten out of the Wilderness, and become a great Mountain in the world. And sometimes I have thought, that as the Lord doth, and will more and more every day, make discovery of those things John had revealed to him in the Wilderness (the Gentile Churches being the Woman in the Wilderness) so that which John had revealed to him in the great and high mountain, he may have reserved in store for the Jews upon their coming in, who converted shall become a Great Mountain in the world.  
These considerations have laid a restraint upon me as to this inquiry; yet this I shall do; leave with the Reader a Rule or two, which may be a help to him so far as to prevent many mistakes that otherwise will be very apt to arise, whilst he reads what very frequently is spoken in the Prophets, with a relation to this time.  
1 RULE, That the Prophets of the Old Testament, prophesying to a people that lived under a dark Legal Administration, in which, things were veiled that stood under an outward temporal Covenant, I mean a Covenant for temporal things, as riches, long life, etc. as well as for spiritual, that were as yet children under age, trained up under a Schoolmaster, Tutor, Governor, who though they were in a way of learning (looking at a time to come wherein they should be more perfect Scholars) had as yet (for the bulk of them) attained but very little spiritual understanding in any thing; their senses being as yet exercised only about the first rudiments of Religion, and the first Principles of the Oracles of God; I say, The Prophets speaking to such a people, are in their expressions to be looked upon, as rather accommodating themselves to the state of God's people under the Administration and Covenant that then was, then speaking of things as they are in themselves, or were to be in the accomplishment.  
This speaking, by way of allusion, is clear, Zach. 14. (before quoted) They shall go up from year to year, verse 16. alluding to the going up of the twelve Tribes once every year to worship at Jerusalem, to keep the Feast of Tabernacles, alluding to that Feast in time of old. So verse 20. we read of the Pots in the Lord's house, the Bowls before the Altar. verse 21. of sacrificing and seething, the expressions clearly alluding to the way and manner of worship that then was.  
So likewise Ezekiel in the last eight Chapters of his Prophecy speaks altogether by way of allusion to the state of things in Israel, and the way of their worship under the Old Testament.  
That the main thing intended in those eight Chapters, is the description of the New Jerusalem, appears,  
1 From the order observed by the Holy Ghost, in laying it down, the things spoken concerning it, being brought in as an immediate consequent of the Jews conversion, and the battle of Armageddon, both which things had been fully treat of in the three foregoing Chapters, Chap. 37, 38, 39  
2 By comparing with the description we have of the New Jerusalem, Rev. 21.22.  Ezekiel. Revelation. Chap 40 2. In the visions of God brought he me into the Land of Israel, and set me upon a very high mountain, by which was as the frame of a City on the South. Chap. 21.10. And he carried me away in the Spirit to a great and high mountain, and shown me that great City, the Holy Jerusalem, descending out of Heaven from God. Chap. 47.1, 2, 3, etc. Behold waters issued out from under the threshold of the house. Chap. 22.1. And he shown me a pure River of water of life, proceeding out of the Throne of God, and of the Lamb, Verse 12. And by the River upon the bank thereof, on this side, and on that side, shall grow all Trees for meat whose leaf shall not fade, neither shall the fruit thereof be consumed; it shall bring forth new fruit according to his months, because their waters they issued out of the Sanctuary, and the fruit thereof shall be for meat, and the leaf thereof for medicine. Verse 2. In the midst of the street of it, and of either side of the River, was there the Tree of life, which bore twelve manner of fruits, and yielded her fruit every month; and the leaves of the Tree were for the healing of the Nations. Chap. 48.35. The name of the City from that day shall be, the Lord is there. Verse 3. And there shall be no more curse, but the Throne of God and of the Lamb shall be in it. 
Now Ezekiel in describing the New Jerusalem, doth all along sure his expressions to that Administration, and the capacities of God's people in those times, not speaking of things as they are in themselves, or were to be in the accomplishment, of which the whole of his Discourse is an instance. But to instance more especially in one thing, we have Chap. 41. a large description of a Temple, which he that reads, will hardly imagine to be the same Temple John speaks of, Rev. 21. vers. 22. The Lord God Almighty, and the Lamb is the Temple of it; and yet it is the very same, and no other, for Ezekiel Chap. 47. tells us of waters coming out of this house, verse 1. causing a River, verse 5. which River had on each side of it, Trees for meat, bearing fruit according to the Months, whose leaf was for medicine, verse 12. which very River is said, Rev. 22.1, 2. to proceed from the Throne of God and the Lamb, interpreting clearly what we are to understand by Ezekiel's Temple, notwithstanding all the measuring, the height, length, breadth, Chambers, Ornaments, etc. that we there read of (things suiting their capacities to whom the Prophet spoke) yet the Temple is indeed no other but the presence of the Lamb, the Throne of God and the Lamb, which is the very Temple of the New Jerusalem, Rev. 21.22.  
And as in these, so in many other places, where the New Jerusalem's glory is described by the Prophets, we have sometimes long life intimated, The child shall die an hundred years old; as the days of a tree, are the days of my people. Sometimes building houses, planting Vineyards etc. as if the great glory were to lie in such things, which is not so; but as Ezekiel's Temple hath in his description a great deal of outward bravery, suitable to such a Temple, as their thoughts to whom he spoke were most taken up with, yet is in a word interpreted in the Revelations to be another manner of thing, viz. the Lamb, and his Throne, so these things are spoken rather by way of condescension to their weakness, who standing under an outward Covenant, in which such things were promised, were exceedingly pleased with things of this nature, looking much at them, making a greater account of them, than as the things in themselves are, or will appear to be; when this day shall come.  
2 RULE, That the coming of God's people out of Babylon, building the second Temple, and Jerusalem, being all an eminent Type of the thing I am speaking of, therefore in some Scriptures where we read of this glory, under that deliverance as a Type, we are to look upon some things to have their fulfilling then in the Type, some others to be fulfilled for time to come in the Antitype.  
To this Rule appertain not a few places in the Prophets, especially in Haggai, and Zechary, who prophesied upon the coming out of Babylon, and at the time the second Temple was building, as Hag. 2.6, 7, 8, 9 the Prophet hath reference to the second Temple as a Type, which he calls the latter house, v. 9 but whilst he speaks of shaking Heaven & Earth, the desire of all Nations coming, and thereupon the glory of the latter house to surpass the glory of the former built by Solomon, in all these things it hath relation (as in our former Discourse hath been proved) to the time of Christ's second coming, and the state of the new Jerusalem.  
So also in Zechary, where we have several Prophecies concerning Jerusalem's being built, Chap. 1. chap. 2. chap. 8. some things had their fulfilling then, in that Jerusalem, which was afterwards built by Nehemiah; as when it is said; Jerusalem should again be inhabited as a Town without walls, for the multitude of men and  therein, Chap. 2.4. There should be yet old men, and old women dwell in the streets of Jerusalem, and the streets of the City should be full of Boys, and Girls, playing in the streets thereof, chap. 8.4.5. which things were afterwards fulfilled. Jerusalem betwixt Nehemiahs' time, and the time of Christ's coming being inhabited again, and grown populous, which when Zechary Prophesied was but a ruinous heap; or in case these things are to be extended further, to the time of the New jerusalem, we are to interpret them according to our first Rule; but now there are other things, as many Nations being joined to the Lord in that day, becoming his people, and the Lord himself dwelling in the midst of them, chap. 2.11. The coming of many people, and the inhabitants of many Cities, and the Inhabitants of one City saying to another, Let us go speedily to pray before the Lord, and to seek the Lord of Hosts; yea, many people, and strong nations coming to seek the Lord of Hosts in Jerusalem, and to pray before the Lord, chap. 8.20, 21, 22. These things relate to the time of the New jerusalem, yet so as we must also interpret the Prophet's manner of speaking, and setting forth these things according to our first Rule.  
3 RULE, That as the Gospel Administration (which was when the Prophets wrote to come) was to be a very considerable step towards the glory of the new jerusalem, things being under it to make a great advance in Spirituals, in comparison of what then they were; by reason whereof a beginning, or a peeping forth of new jerusalems' glory, should be held forth in that Administration; Hence we are to look upon some places in the Prophets where this glory is spoken of, as relating in part, and in some things to the state of the Church under the Gospel Administration that now is, but to have a more special relation in regard of the Prophet's scope, to the state of the New jerusalem, which is yet to come.  
This is clear from the Scriptures before mentioned, Isa. 54.13. All thy children shall be taught of the Lord, Jer. 31.34. They shall no more teach every man his neighbour, and every man his brother, saying, Know the Lord; which places (as I have said) have an accomplishment in part at present, but for their fullness, they look to the time of the New Jerusalem, which is yet to come.  
So Ezek. 43.10, 11. Those that are ashamed of their abominations shall have the form and fashion of God's house showed to them; and chap 44.10, 11. The Levites that went astray when Israel went astray, are laid by in the special acts of God's worship; but v. 15, 16. they that kept their charge when the rest went astray, are employed in the service of God's Sanctuary and Table; which things (in a spiritual way) God hath fulfilled, and is daily fulfilling to his people, under the present Administration, though yet the general scope of this Propliecy (as before) looks to the time of the New jerusalem.  
By these few examples under each rule, we may be able to judge of many others of a like nature, which will in reading offer themselves to us.   

4 The Effects.  

1 Effect.  
Terror.  
Vers. 18. And there were voices, and Thunders and Lightnings, and there was a great Earthquake, such as was not since men were upon the Earth, so mighty an Earthquake, and so great.  
The great voice from the Throne upon the seventh Angel pouring his Vial forth fills the whole world with terror. In the Air are heard most dreadful astonishing thunderings and lightnings, fearful affrighting voices, through the sound of the Trumpet, (Mat. 24.31. 1 Cor. 15.52.) houling, screechings, lament of Devils, whose torments now begin; the time being come. The Earth is terribly moved, and ready to be rend in pieces, with a horrible shaking, upon the appearing of the Lord, as Mount Sinai shook and quaked greatly, when the Lord descended upon it, Exod. 19.16, 17, 18. hereby the whole world is filled with trembling; now do the Tribes of the earth mourn, men's hearts failing them for fear, and for looking after those things which are coming on the earth, for the powers of Heaven are shaken.   

2 Effect.  

Ruin.  
Wherein we have,  
1 A particular List of the things ruined, which are; 

1 The Great City.  
2 The Cities of the Nations.  
3 Great Babylon.    
Vers. 19 And the Great City was divided into three parts, and the Cities of the Nations fell; and great Babylon came in remembrance before God, to give unto her the cup of the Wine of the fierceness of his wrath.  
Setting aside the Dragon, who was the principal stickler in encouraging and gathering together that Rout and Multitude, who from all parts of the world come up to the battle of the great day of God Almighty, whose punishment is passed over here, but particular mention is made thereof, Chapter 20. there seems to be three sorts of enemies, who shall gather together at this day.  

1 The Popish Crew.  
2 Mahumetans.  
3 Some Kings of the Earth, neither Papists, nor Mahumetans.   
The first stand under the Banner of the Beast, The two last being one in this, that neither pretends to stand up for Christ, as doth the Beast (who shall at this day by the subtlety, Miracles and counterfeit holiness of the false Prophet, be marvellously blinded, being made to believe his cause to be quite contrary to what indeed it is) but coming forth upon the account of some carnal respects, or worldly interests, yet mixed with malice (which is natural to all that are of the Serpentine seed) against the Saints, are both comprehended under that of the Kings of the earth, Rev. 19.19. I saw the Beast, and the Kings of the earth.  
Daniel, Chap. 7. describes them otherwise (though not much differing) calling the first (as here) the Beast, which I have showed to be the Roman Monarchy, as governed by Antichrist, the little Horn; the other, the rest of the Beasts, verse 12. noting other worldly powers, who shall join hands at this day with Antichrist, or the fourth Beast.  
Now that Antichrist, with other Kings of the earth, as his adherents, shall at this day make one Head, to oppose the Saints, is without question, but yet perhaps it may be thought sufficient proof hath not (from what hath been said) appeared to evidence that the great Turk, or the Mahometan party shall join with the rest, or should be comprehended under that of the Kings of the earth.  
Now although no less can be thought, when the Holy Ghost speaks in such general terms, vers. 14. The Kings of the earth, and of the whole world, then that the Turk, who possesseth a great part of the world, should be included, yet (that the sense of the words may be more clear) I shall from other Scriptures prove that the great Turk shall have a hand, yea a deep one too, in this desperate engagement.  
Not much to insist upon (because I would not be prolix) the gathering together of Gog and Magog, spoken of in Ezek. 38.39. which divers worthy men, and not without giving good reasons for it) interpret the Pope and the Turk which gathering together that it is the same with that at this day, the several circumstances of the place do evidence, as will appear to him who shall compare the battle of Gog and Magog, with this of Armageddon; and not (as some) that spoken of, Rev. 20.8, 9 which mentions not battle, as doth Ezekiel; nor will that agree to the time of the Jews delivery (which Ezekiel is clear in) but rather should be a thousand years after; neither can there (the General Judgement immediately ensuing thereupon) be any allowance of time, either to bury Gog's dead, or for a glorious state of the Church here on earth; both which Ezekiel speaks punctually unto; yet well may those, Rev. 20. being such of the seed of old Gog and Magog as shall survive the thousand years, and shall at the end thereof (upon the Devils letting lose) act against the Saints, as their Forefathers did, retain the names of their Ancestors Gog and Magog still. But to pass this, I take it, those places (which are not a few) in the Old Testament, where mention is made of the rage of the Assyrian against Israel, have a special reference to the thing I am now in proving, for whereas the Turk doth at this day possess Chaldea, Mesopotamia, with such other Countries, as did anciently belong to the Assyrian Monarchy; so do I conceive what the Prophets oft hint at, as touching the Assyrians invading Israel with his Armies, to be rather Typical of what should be in the last days, acted by his Successor the Turk, than a plenary fulfilling of those Prophecies by any Invasions of the Assyrian, in, or about those times, Isa. 30.31. For through the voice of the Lord shall the Assyrian be beaten down; Which Text, although I deny not, but it had a typical accomplishment in the days of Senacherib, yet doth not that answer the scope of the Chapter, which it is manifest looks to the last days, and how the 30, 31, 32, 33 verses agrees to what we have formerly spoken, as touching Christ's coming at the battle of Armageddon, will be clear to him who shall but compare sundry places which upon that occasion I have opened before with this.  
As for that of Micha, Chap. 5.5. This man shall be the peace when the Assyrian shall come into our Land; It cannot be interpreted as having reference to any other but Gospel-times, long before which the ancient Assyrian Monarchy was ruined. And would you know what time of the Gospel it hath reference unto? why the last time of all, viz. The time of Christ's coming, and second appearing, vers. 4, 5, 6.  
The like we have, Isa. 7.8. Zach. 10.10, 11. with many other places, which would be too tedious to insist upon.  
Having thus found the parties who shall at this day be gather together to oppose the Saints which march under three distinct Banners. 1 The Banner of the Beast, or Roman power governed by Antichrist. 2 The Banner of the Turk, or those of the Mahometan Religion. 3 The Banner of some earthly Kings and Potentates, Adherents to the other two, yet neither Papists, nor Mahumetans.  
I come now to make application hereof to the words, which notably set forth, and that distinctly the ruin of either party.  
1 The great City is divided into three parts. By Great City, we are not to understand the City Rome, which fell before under Vial 5. But the whole power of the Beast, or Antichrists Kingdom, for so is the word used, Rev. 11.13. The same hour there was a great Earthquake, and the tenth part of the City fell, i.e. One of the ten Horns, or the tenth part of Antichrists Kingdom fell upon the Witnesses rise. Now the dividing of the Great City, notes the downfall and ruin of his whole Kingdom; for a City divided, or rend piece from piece, by some terrible shaking, or earthquake cannot stand; And this division being into three parts, notes a full and perfect ruin, three being a number of perfection. Now is the Beast slain, his body destroyed, and given to the burning flame, Dan. 7. Now the Beast and false Prophet, both are cast into the Lake of fire burning with brimstone, Rev. 19 Now those who worship the Beast, and his Image, and receive his mark in their foreheads, or in their hands, drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and are tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up for ever; and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name, Rev. 14.  
2 The Cities of the Nations fall, i.e. such Nations as come in to the help of the Pope and Turk at this day, their Royal Cities, Regal Seats, Fortresses and places of strength are overthrown. Now are the Thrones of Kingdoms overturned, and the strength of Kingdoms of the Heathen destroyed, Hag. 2.22. This is the day of God's controversy with all Nations, when the slain of the Lord shall be from one end of the earth, unto the other, Jer. 25.30, 31, 32, 33.  
3 Great Babylon comes up in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Now by Great Babylon we may not understand the City Rome, which fell under the Fifth Vial; nor is it weight enough against our Reasons there laid down, to say that the City Rome is spiritually called by the name of Great Babylon, in this Book, unless it could be proved that the name in a spiritual sense is appliable to no other City, or thing, but Rome only.  
Nor may we secondly, understand Antichrists Kingdom in general, for that is set forth by the Great City; and it is not a thing probable, having once expressed it, and being gone to another Head namely, The Cities of the Nations, that the Holy Ghost should yet afterwards come over with it again. Yea how improper would it be to say of the Kingdom of the Beast, that it came now in remembrance before God, which piece by piece had been pulling down, and destroying throughout all the Vials.  
As therefore three sorts of Enemies combine together at this day, the doom and downfall of two of which, we have seen already; so is the ruin of the third, namely, the Great Turk, with Constantinople his Royal City, or Seat of Residence here set forth by Great Babylon's coming up in remembrance before God: And in this opinion I am not alone, (Brightman) a man of no little worth and esteem, having asserted it before me.  
And truly the Turk, being, as hath been made appear, so considerable an Enemy in this last engagement, it is not probable that his punishment should either be passed over in silence, or named in the general only, which if it be not contained in these words, is so.  
Withal there will be the same reason at this day, when the Turkish Seat shall be as infamously famous for opposing, and oppressing the Jews, as Antichrists hath been, or now is, for persecuting the Christians, that in a figurative sense the name of Babylon (the oppressing City of God's people of old) should be applied to it, as now it is to the Seat of the Beast; yea if of the two one may claim a greater title to the name than the other, the claim of this day will fall to the Turk, who by possessing the cruel and persecuting qualities of Babylon of old, towards God's people shall make his claim equal with Antichrist; and by how much he hath not the qualities only, but the Lands and Territories of the Babylonian Monarchy that was now in his clutches, his claim will be the greater.  
And indeed to me it is evident that those things that concern the destruction of Babylon, mentioned so oft in the Prophets, which in the ruin of Babylon of old (the Type) neither had, nor could have their accomplishment, though they have a respect to the Turk and Antichrist both, yet more especially to the Turk, as the principal Antitype of that Type, as is clear, Isa. 14. for the Babylon there spoken of, is that Babylon which shall be an oppressing City to the Jews (for which reason they triumph over it in its destruction, vers. 4, 5, etc. and this at the time of their last restauration, which is yet to come, as is manifest in the three first verses, which can be meant of none so properly, as the Great Turk sitting in Constantinople.  
And as a further Restauration seems to be promised, and foretold, Jer. 50.4 5. then merely the coming out of Babylon of Old, when Judah only, and not (as here) Israel and Judah together, came up to seek the Lord; so by the same reason we are to look after the ruin of some other Babylon, then merely Babylon in the Letter, which Babylo● must be such too, as shall at this day stand in the way of the Jews return, and be an enemy to them; and this can be more fitly applied to none than to the Turk.  
And notwithstanding the Turk received a notable blow under the former Vial, by means of which a door was set open to the Jews to recover their own land; yet because Constantinople, his chief City was not thereby destroyed, therefore in respect of the wrath of God, poured out upon that at this day, it is here said, Great Babylon came now in remembrance before God; which words very fitly agree to the ruin of Constantinople, but are not appliable either to the ruin of Rome, or the Kingdom of the Beast in general, both which came up into remembrance, and had been actually punished before this day.   

2 The Inevitableness of this Ruin.  
Vers. 20. And every Island fled away, and the Mountains were not found.  
Islands and Mountains are places of refuge. Men in times of commotion, fly to these for shelter, as being safer in them than they can be elsewhere. Now that which tome is a notable confirmation that the words are in this sense to be understood; I find the Prophets in other places (which relating to this very time, serve as a Comment upon the Text) intimating that men should at this day either be secure by reason of such shelters, or fly to such places for shelter, Ezek. 39.6. speaking of the Effects of the Battle of Gog and Magog saith, I will send a fire in Magog, and among them that dwell carelessly in the Isles, as noting, that some should at this day think themselves secure by being in Isles, places of refuge and shelter. The Prophet Isaiah, Chap. 2.21. speaking of the day wherein God will arise to shake terribly the earth (the same with that shaking, Joel 3.16. Hag. 2.6, 7. 21, 22. tells us that some at that day for fear of the Lord, shall fly to the clefts of the Rocks, and to the tops of the ragged Rocks; noting men shall seek shelter from such places of refuge as the Rocks of Mountains are. But so inevitable shall their ruin be, that notwithstanding men may fly for shelter to their outward Refuges, thinking themselves secure by reason of them, yet shall all their refuges and shelters prove no shelter against this storm, for every Island shall fly away, and the Mountains shall not be found.   

3 The Greatness of it.  
Vers. 21. And there fell upon men a great hail out of heaven, every stone about the weight of a Talon.  
The Hail from Heaven denotes the more immediate judgements of God, which shall fall on his enemies at this day; and there may be an allusion to the destruction of the Canaanites by great Hailstones from Heaven, Josh. 10.11. The greatness of the Hailstones, each being about the weight of a Talon, notes the judgements God will inflict at this day, to be the heaviest and most dreadful that can be, a Talon of all weights being the greatest.    

3 Effect.  
Blaspheming of God.  
And men blasphemed God, because of the plague of the Hail, for the plague thereof was exceeding great.  
The Eeast lived a Blasphemer, now he dies a Blasphemer, and goes blaspheming to the Lake of fire burning with brimstone, whither the just judgements of God (which when they cannot reform sinners on earth, cast them to Hell) have now brought him.  
And this is the conclusion of this great day, as it respects Gods Enemies, which to their woe they shall find and feel to be a black, dismal, and fatal day, though but the beginning of it, as it respects the Saints and people of God, to whom it shall be the most glorious, joyful, and lightsome day that ever they beheld; When God shall wipe away all tears from their eyes, and there shall be no more curse, but the Throne of God, and the Lamb, and his Servants shall serve him. And they shall see his face, and his name shall be in their foreheads. And this is that New Jerusalem coming down from God out of Heaven; the hope of which, let it purify our hearts even as he is pure. Let us always have our loins girded about, our lamps burning, and we ourselves like unto men that wait for the Lord, looking earnestly unto, and breathing after that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who once was offered to bear the sins of many, and unto them that look for him will he appear the second time without sin to salvation. When be that now overcometh shall be made a Pillar in the Temple of his God, and he shall go no more out; And Christ will write upon him the Name of his God, and the Name of the City of his God, which is New Jerusalem, which cometh down out of Heaven from his God, and he will write upon him his new name. And those that do his Commandments shall have right to the Tree of Life, and enter in through the Gates into the City, when without shall be Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth, and maketh a lie. Which things he hath sent his Angel to testify in the Churches, who is the Root and Offspring of David, and the bright and morning Star; Who also himself saith, Surely I come quickly. Amen. Even so, Come Lord Jesus.     

The Reason of the Order observed in pouring forth the VIALS.  
THe Beast having now for a long time trampled under foot the holy City, blasphemed God, his Name, and Tabernacle, and them that dwell in Heaven; and exercised his utmost rage and cruelties, against all those who holding the testimony of Jesus, could not be brought to worship him, his Image, or receive his Mark in their foreheads, or in their hands; and being in all these his insolent and outrageous practces animated, yea assisted by the Kings of the earth, subjecting themselves to him, and giving their strength, power, and Kingdom to the Beast, Christ (as able no longer to hear the Blasphemies, and behold the rage and cruelties of the Beast, with all the determined time of redeeming Zion, avenging the blood of his Elect on those that dwell on the earth, judging the Beast, casting down his Thrones, and taking the Kingdom to himself, being come) without delay now rouseth up himself, and in his wondrous zeal, his power, and greatness marcheth forth, to judge the great Whore, destroy the Thrones of Kingdoms, take possession of the Kingdoms of this world, and subject them to his own righteous Sceptre.  
But finding upon his first Rise, that two of his ancient and principal Rights had been long invaded, and laid waste by the Enemy, namely, The glory of his Priesthood upon earth, and the exercise of his Kingly Power and Prerogative in his Churches; the first by the putrified and filthy stinking puddle of Romish Doctrine, which instead of exalting that Righteousness alone in Justification, which is pure, perfect, heavenly, did establish a righteousness which was earthly, impure, full of filthy dregs, out of which one poisonous root, were grown up innumerable Idolatries, viz. the Mass, Purgatory, Indulgences, Invocation of Saints, Penance, Pilgrimages, Monkish life, etc. by which the glory of Christ's Priestly Office was veiled, the precious truth of the Gospel perverted, and Souls instead of bread of Life, fed continually with nothing but poison. The second, by that Tyrannical power of Antichristian Discipline, which to satisf●● the pride, and accomplish the designs of an ambitious aspiring Hierarchy and Clergy, is established in such a way, that all, both small and great, must submit to ●t, its Decrees, and Impositions, and in token of subjection ●eceive some mark in their right hand, or in their foreheads, which in case of refusal, they are thereupon Ex●ommunicates, who must neither buy nor sell, hereby trampling under foot the Kingly power of Christ, snatching his Sceptre of love and meekness out of his hands, and instead thereof lifting up a rod of Iron.  
Christ seeing this, that through the rage and insolency of the Enemy, the ancient bounds were broken down, and Zion lay ploughed as a field, he makes it his first attempt, being risen, to recover his own again; and because it was of greatest concernment (being that Salvation depended upon) to pluck off the veil from his Priestly Office, and to confound that Doctrine which had set up an Idol-god for a Saviour, and an Idolworship instead of the worship of the true God; Christ therefore as his first work, shakes to pieces that rotten earthly Doctrine, with the several Idolatries growing upon it, which had jousted him out of his Priestly Office, openly hereupon proclaiming himself to be only High Priest and Mediator, and salvation to be had in him alone; and this is done by the first Vial, which is poured out upon the Antichristian earth, i.e. the groffer parts of Popery.  
Yet because the Kingly Office of Christ was still invaded by an Antichristian Lording Discipline, who under pretence of ruling for Christ, and exercising his Kingly power, did in all places make havoc of the Saints, persecuting them as evil doers; Christ therefore makes it his next work to recover his abused Sceptre into his own hands again, which to do, the second Vial is poured out upon the Sea, namely, the Antichristian Discipline.  
Christ having now regained his own (as a puissant and noble Conqueror, who being first unjustly invaded, contents not himself to recover his Rights, but takes this opportunity to invade his enemies) makes an invasion upon the Dominions of his enemies; and because the Kings of the earth had lent their aid and assistance to the Feast, by whose power and strength given up to the Beast, the blood of his Saints had been spilt in every place, therefore to avenge the blood of his Saints, he gins the Quarrel with them; and so the third Vial is poured out upon the Rivers and Fountains of Waters, that is, upon some particular States and Kingdoms, and upon the Heads of these, namely, Kings and Statesmen.  
And here, with the pouring forth of this third Vial, the Stone cut out of the Mountain spoken of, Dan. 2. (which breaks in pieces the Great Image) gins to smite, the design of Christ in the two first Vials, being not so much to break the great Image, as first to recover his own in order thereunto.  
Here also the Ancient of days, Dan. 7. gins to sit, and to cast down the Thrones of the fourth Beast.  
Christ having now won the Out-shifts and Suburbs of his grand Enemy, he next (that the blow might come closer, and fall yet heavier) invades him in his principal street, which for many Ages together was the strength and glory of the Beasts Kingdom; this is the work of the fourth Vial, which therefore is poured out upon the Sun, that is, the Germane Empire, or House of Austria.  
The Thrones of the Beast being cast down, his Sun darkened, and Christ going onward upon his march, his heart filled with Vengeance for the sake of his people; the remembrance of the blood of his Saints poured out like water in every place, through the continual Instigations, Commissions, and authority of the Roman Beast comes now so fresh into his mind; and the cry thereof is so loud in his ears, that he can no longer forbear, giving her in requital, blood to drink, who hath made it her delight to drink herself drunken with the blood of his Saints and Martyrs; he therefore next with a swift and high hand bends his march to the Seat of the Beast, the City Rome, upon which the Fifth Vial is poured out.  
Rome being destroyed, and made a ruinous heap, and the appointed time being now come, in which Gods ancient people the Jews are to come up to their own Land; which being at the present in the hands of the Great Turk, who with all his power will oppose their claim, and endeavour to keep them out of possession, that therefore a door might be set open for them, the Sixth Vial is poured out upon the great River Euphrates, i.e. the power and multitude of the Turk.  
Christ having hitherto been breaking his enemies by parts, and nothing being wanting but the crowning victory, to make him absolute King and Monarch of the world; in order therefore unto the pouring forth of the Seventh and last Vial (when Christ is to take possession of the Kingdom given to him by his Father, and to be exalted as the great and only Potentate, King of Kings, and Lord of Lords) we have two things as principal.  
First, A General Rendezvouz of all the enemies of Christ into one Body, fit to be cut off.  
Secondly, The Personal coming and appearing of the Lord Jesus Christ, to make dispatch of his enemies, and to set up his own Kingdom.  
Things being thus in a readiness, we have the pouring forth of the Seventh and last Vial into the Air, a universal subject, which ushers in with it the subversion of all Christ's enemies; the Beast (Antichrist) being hereupon slain, his body destroyed, and given to the burning flame; The rest of the Beast, i.e. all other worldly powers, have their Dominion taken away, and the Great Dragon the Devil, is bound, and cast into the bottomless Pit, and there shut up for a thousand years; And now are the Kingdoms of this world become the Kingdom of the Lord, and of his Christ, who shall reign for ever and ever. Amen.    

A Table of the chief things contained in this TREATISE.  
The First Part.  

THe Coherence of the words, with the explication of the Text, P. 1. to 4  
Doct. It is an especial duty lying upon the Saints to attend unto, and be active in the work or works of their Generation. Page 4  
showed,  
1 What Generation-work is, and how the same is different from those common duties which lie upon Saints as Saints, and the special duties of a Saints calling, station relation, or present condition, p. 5, 6, 7, 8  
2 That Saints in their several Generations have ever had their peculiar works, as is proved by a line drawn through the several generations from the beginning downwards unto our times, p. 9, to 14  
3 That it is a matter of great concernment for a Saint to attend to the work of his Generation, as appears.  
1 God by his dispensations calls aloud for it, p. 14  
2 Generation work is of all others the greatest work, and a neglect herein the greatest sin, p. 15. to 20  
3 In doing the work of our Generation, we are most serviceable to the design of God that is on foot in the age we live in, p. 20  
4 God hath choice distinguishing mercy for that man that follows him in the work of his Generation, as,  
1. God will overlook many failings in that man, p. 21  
2. God will stand by that man and never leave him, ibid.  
3. God will own that man in case he live thereto in the work of the next Generation, ib.  
4. God will provide a hiding place for that man against those storms which may fall upon the Generation he lives in, that is active in the work of his Generation, p. 22  
5. God will reveal his secrets to such, ib.  
6. God hath peculiar honour wherewith he will crown such, p. 23  
5. Neglect of Generation work exposeth a man to many danger, as,  
1. Danger of losing Gifts and Talents, ib.  
2. Danger of losing communion with God p. 24  
3. Of being laid aside by God. p. 25  
4. Of stumbling at the work of the Generation, and all the dispensations of God about it, p. 27  
5. Of being blinded in or shut out of the work of the next generation in case he should live to see it. ib.  
6. Of becoming an Apostate, and an open enemy to the truths of God, p. 29  
4 Wherein lies the work of the present Generation? which is resolved  
1 By laying down of some general Rule, serving to discover what the work of the Generation is, in whatsoever age or generation a Saint may be supposed to live in; which Rules are these,  
1. Be inquisitive to find out (according to Scripture account) the particular age or generation itself, that it is fallen to thy lot to live in, p. 30  
2. Add to this, a narrow and impartial search for discovery of those glorious and remarkable things, the accomplishment of which God in his word hath promised and foretold, in and about this age. ibid.,  
3. observe Gods visible dispensations towards the age, and the various transactions of things therein, how they answer to what is foretold and promised, p. 31  
4. Observe what work that is which is most opposed and raged against by Satan and wicked men in the Generation. ib.  
5. Observe what the most spiritual enlightened Saints have upon their hearts, as the work of the Generation, ib.  
6. And lastly, Be much in prayer to God for light herein, p. 32  
2 By application of these general Rules unto the present age p. ib. to 48  
5 How may each one find out that part of the work which is properly his work, and God calls upon him to be active in.  
1 Observe what part of Generation-work that is, that thou art in a capacity to do. p. 51  
2. Observe what work that is amongst those things thou art in a capacity to do in thy Generation, which the dispensations of God without, and the bent or inclination of thy spirit within, at such time as the same is most spiritual, or thou hast most intimate communion with God, calls for the present doing thereof, p. 52  
3. Observe what piece of Generation-work that is, which when thou hast ventured on it, thou hast found God most eminently appearing to thee for thy encouragement; and also with thee for assistance in doing of it. p. 53  
4. Observe what piece of Generation-work that is, which thou being in a capacity to do, in doing of art likely to meet with greatest opposition, and that from all hands. p. 54  
5. Observe what piece of Generation-work that is, which when thou hast had a Call, an opportunity, and an inclination to do it, and hast not set about the same, God hath presently withdrawn himself, ib.  
6. Observe what piece of Generation-work that is, which put case thou wert to die, would make most for thy comfort if done, and most for thy discomfort if neglected, p. 55  
6 And lastly, How may Generation-work be so carried on, so as that God may be served in the Generation?  
1. Labour to find out what the work of thy Generation is, and in what things chief it consists, ib.  
2. Be humbled for it in case thou hast failed in the work of the former Generation, p. 56  
3. Convert private cares which only concern thine own particular condition, into cares for the public, and the cause of Christ on foot, p. 57  
4. Stand lose and disengaged from private interests, p. 58  
5. Favour and own the Saints of the Generation, p. 59  
6. Keep Justice alive against wilful offenders in the work, p. 60  
7. Commit the managing of public Affairs into the hands of faithful and holy men, ib.  
8. Take heed of such things as will obstruct and hinder the work of the Generation. as,  
1. Take heed of being offended, p. 61  
1. At the new light of the Generation, p 62  
2. At those stumbling blocks which are usually laid in the work of the Generation, p. 63  
3. At the declared dissents the private discontents or murmur of a religious party against the work of the Generation. p. 65  
4. At the after miscarriages and errors of those who have been the only active Instruments and lights at first in the work of the Generation, p. 66  
5 At the ghastly looks, and untrodden footsteps of some particular dispensations & actings attending the work of the Generation, p 67  
2 Take heed of being discouraged  
1. At the littleness and lowness of beginnings, p. 68  
2. At the powerfulness and successfulness of opposition against the work, p. 70  
3. At great ones holding off, and withdrawing their hands from the work, p. 71  
4. At the perfidious and treacherous dealing of some particular person employed in the work, p 72  
5. At the meeting with disappointments, ib.  
6. At unkindnesses received from those whose good and welfare we have ever closely pursued in the work, ib.  
7. At multiplied sentences of death put upon the work, p. 73  
3 Take heed of envy against such whom God employeth in the work, p. 74  
4 Take heed of procrastinating that work which is the business of the present Generation, under a pretence that the time of doing it, is not yet come, neither are things ripe for it, p. 75  
5. Take heed of limiting God to Ordinaries, ibid.  
6. Take heed of neglecting the nick of opportunity that God puts into thy hands to do the work of thy Generation in, p. 76  
7 Take heed of forecasting events, ib.  
8 Take heed of settling thyself upon seeming godly and righteous principles when these clash with the work of the Generation, ib.  
9 Take heed of lending an ear unto such friendly respectful offers, which carry in the bowels of them (though gilded over with outward respect and friendship) a crafty design against the work of the Generation, p. 77  
10 Take heed of making reason of State the rule of public actings, p. 79  
11 Take heed of setting up humane Laws above the work of the generation, ib.  
12 And lastly, Take heed of conjunction with such who are not real-hearted to the cause of God, and the work of the generation, p. 89    

The Table of the Second Part.  
The Introduction containing six general Propositions in order to the whole.  

Proposition 1. THat we are there to begin the pouring forth of the Vials, where Antichrist first began to go off the Stage, p. 1, 2  
Prop. 2. That the Vials are all to be poured forth by such Angels only as come out of the Temple, p. 2  
Prop. 3. That Gods call to the Angels to pour out their Vials is to be looked for out of the Temple, p. 3  
Prop. 4. That the subjects of each Vial, are things standing in ppsition to Christ's Kingdom, chief things pertaining to Antichrist, p. 4  
Prop. 5. That the effects of one Vial do ofttimes run into another Vial, p. 5  
Prop. 6. That the Terms and Phrases relating to the Vials are to be understood not in a literal, but a metaphorical sense, p. 6   

VIAL 1.  
1 The subject of it, the Popish earth, or the corrupt Doctrine of Antichrist, p. 7  
2 The effect; An infectious stinking sore, (causing in others a loathing, and withdrawing) upon the Assertors of Popish principles, p. 8  
It began to be poured out about Luther's time, ib.   

VIAL 2.  
1. The subject of it, the Sea; 1. Not meant of Nations in general, p. 9  
2 Nor of the corrupt Doctrines of Antichrist concluded upon in the Council of Trent ib.  
3 Nor of the Political State of the Roman Empire, p. 10  
But,  
The Romish Discipline, or the Hierarchy and Clergy of Rome, upon whom this Vial was poured out in England, Anno Dom. 1641. p. 10, 11, 12  
Two Objections answered,  
1 Obj. The Hierarchy and Clergy of England, but an inferior part of the Romish Hierarchy and Clergy, answered, ibid.  
2 Obj England but one of the ten Horus answered, ib.  
2 The Effects.  
1 Effect; The Antichristian Discipline appears cruel, corrupt, and becomes loathsome, p. 13.  
2 Effect; All those that live and breath in this corrupted sea, die a civil death. ibid.  
Some remaining drops of this Vial yet to come, p. 14   

VIAL 3.  
1. The Subject of it; the Rivers and Fountains of waters.  
1. Not to be understood of the Romish Bishops and Doctors, p. 14  
2 Nor particularly of the Jesuits, ib.  
But of  
Some particular States and Kingdoms subjected to the Beast, with their heads and Rulers, p. 15, 16  
2 The Effect; Bloody Wars arise in those Nations, by which their Heads and chief Rulers are cut off, ib.  
3 An Adjunct; A justification of God in the execution of his wrath upon those Nations and their Heads,  
1 By the instruments used to do the work, p. 17  
2 By suffering Saints from some more remote place, p. 18  
A reason given why this Vial hath a double testimony of the righteousness of it, which none of the other Vials have, p. 19  
A reason also given why only the Instruments Christ useth, and suffering Saints give this testimony, ib.  
Two reasons given why Saints that have suffered in Scotland, do at present in Holland, do not with their fellow Brethren join in this testimony, p. 20  
The particular Nations this Vial falls upon, are England, the Low-Countries, and France, and the reason why, ibid.  
An Objection answered; How it can be just with God to punish these Nations, and their present Heads, for what was done formerly, seeing they cannot help what their Forefathers did, yea, are reform and do disclaim it? p. 21  
This third Vial is the Vial we stand under, it hath for the greatest part passed over England already, is now passing upon Holland, and will shortly upon France, p. 22, 23   

VIAL 4.  
1. The Subject of it the Sun; 1. Not Christ, 2 Nor the Scriptures, p. 23  
But the Germane Empire, yet not the war past, wrath suddenly to come, p. 24, 25  
2. An Adjunct, A power given to the Angels to scorch with fire, interpreted of the Call the Angels of this Vial shall give to the Witnesses now lying dead in Germany, to arise, p. 26, 27, 28  
3 The Effects;  
1. Rage and vexation upon the Popish party, ibid.  
2. Blaspheming God, ib.   

VIAL 5.  
1 The subject, the seat of the Beast;  
1 Not Antichrists Kingdom in general, p. 29  
2. Not the Pope's Supremacy, ibid.  
3. Not Episcopacy, p. 30  
But the City of Rome, p. 30, 31  
Two Objections answered, ibid.  
2 The Effects;  
1. Effect, An eclipse of the glory of the Papal Kingdom, p. 32  
2 Effect, Rage and madness upon the Papals, ib.  
3. Effect, Blaspheming God, p. 33  
3 The time when this Vial shall be poured forth, about the year 1656, ib.  
Two Reasons given why the Fourth and Fifth Vials have so little time allowed them for pouring forth, when the former have taken up much more, p. ib. 34   

VIAL 6.  
1 The Subject; The great River Euphrates; first not literally to be understood, p. 35  
2 Not meant of the riches and revenues of Antichrist, ib.  
3 Not of the streams of Popish corruption, p. 36  
But,  
The Turkish Empire, p. 37  
Here is showed why the Turkish Empire is called the Great River, and why the Great River Euphrates.  
2 The effect, a wasting the Turks power and multitude. p. 38  
3 The moving cause; To prepare a way for the Jews, both to their possession of their Land again, and also their receiving of Christ, p. 38, 39, Here is showed why the Jews are called Kings, why Kings of the East,  
That the Jews con version shall be before the pouring out of the seventh Vial, proved p. 40, 41  
Three Objections answered.  
Obj. 1. The words speak not of conversion, but preparing a way thereto, answered. p. 42  
Obj. 2. The Jews cannot be converted till after all the Vials, because no man could enter into the Temple till all the Vials were poured forth answered ib.  
Obj 3. The 21 and 22 Chapters of the Revelation (which follow upon the seventh Vial) hold forth the Jews conversion, answered, p. 43  
4 The Angel of this Vial.  
1 Not the Jews themselves p 44  
2 Not the Turk performing it  
1. Either by civil broils, ibid.  
2. Nor by a diversion of his forces to some other place, making way thereby for the Jews to rise, p. 45  
3 Not Christ by any immediate hand from heaven, ib.  
But  
The Gentile Churches.  
Proved, p. 45. to 52. where also is showed, the cause of this attempt made by the Gentile Saints upon the Turk, and the manner how they shall carry it on. Here also the Prophecies of the Stone, Dan. 2. and of the four Carpenters, Zach. 1. are opened; in doing which, both are showed to be one, both are applied to the Gentile-Saints; the Reason given why the Gentile-Saints are by Daniel called a Stone, by Zacharie, four Carpenters.  
Quest, Who among the Gentile-Saints shall undertake this enterprise.  
Answ. 1. The same Instruments that shall ruin Rome, p. 52, 53. Here is showed who they are that in all likelihood shall ruin Rome.  
2 Four Characters taken out of the Prophets, and applied to that people who shall have the principal hand in this great work p. 53, 54  
The Question propounded, Whether the Jews first stirring shall be upon a bare Civil account, or not? Resolved at large, p. 54. to 62   

The Interval betwixt the sixth and seventh VIALS.  
Four remarkable things falling within this Interval.  
1 Agents and Ambassadors are sent forth from the Dragon, Beast and false Prophet unto the Kings of the earth, p. 63  
Here,  
1 The terms are opened, and it is showed  
1. Who meant by Dragon ibid.  
2. What we are to understand by Beast, and false Prophet, Explained.  
1 Beast in the Revelation is sometimes spoken of without distinction, as though he were but one; When so, Beast denotes Antichrists twofold power, Civil and Ecclesiastical, p. 64. to 68 Here is showed, what is meant by Beast ascending out of the bottomless pit, Chap. 11.7. why called, Chap. 17.8. the Beast that was, is not, yet is, shall ascend out of the bottomless pit. What meant by the seven Heads of the Beast. In what sense this Beast is called the Eighth, yet said to be of the Seven.  
2 Beast is sometimes spoken of with distinction, as though he were two; when so, one part denotes Antichrists Civil power, the other his Ecclesiastical, p. 68 to 69. 1 In this sense we read of two Beasts, Chap. 13. One Beast arising out of the Sea; this shown to be Antichrist in his pure Civil State, why the seven Heads of the Beast are interpreted, first of the seven Mountains of Rome, and secondly, of the seven distinct Governments in the Roman Empire. Another Beast arising out of the Earth, this shown to be Antichrist in his Ecclesiastical State.  
That the first Beast cannot be the whole body of the Roman Empire, p. 69  
These two Beasts did both rise together, p. 72  
And how ib.  
These Beasts, though two, are really one, and make up but one Antichrist ib.  
2 In this sense, we also read of a Beast and a Woman, Chap. 17. What meant by Beast, and Woman. Why the second Beast is here called a Woman? In what sense the Woman is interpreted the Great City, p. 72  
3 In this sense we have in the Text a Beast, and a false Prophet mentioned. The false Prophets shown to be the same with the second Beast, p. 110  
Why the second Beast in his third estate is called a false Prophet, p. 73, 74  
2 The manner of the Dragon, Beast, and false Prophets sending forth their Agents; namely by a general Convention of the Popish party. Two things debated in this General Assembly; from whence this result of sending forth Agents and Ambassadors all over the world doth arise, p. 75  
3 Their grand design in this Embassy, p. 76  
4 The Agents employed in this Embassy, why said to be three.  
Why said to come out of the mouth of the Dragon, Beast, and false Prophet.  
Five Characters given of them, p. 77, 78  
The second thing within this Interval, viz. The Personal coming of Christ.  
1 Proved to be within the Interval betwixt the sixth and and seventh Vials.  
1 Argument, Christ shall Personally come at the battle of Armageddon, grounded upon eight Prophecies, which are opened, p. 79 to 88  
2 Argument, Christ's Personal coming shall be at the time of the Kingdoms restoring to Israel, proved from sundry Scriptures, Here is showed that the time of restitution of all things, Act. 3.21. cannot be the General Judgement, p. 88, to 97  
Two Arguments to prove the former Position urged from the words themselves, p. 97 98  
Two Arguments more laid down in the General, tending to prove Christ's Personal coming cannot be far off, ib.  
This coming we speak of is showed to be the same ●th that coming common●● called a coming to Judgement, p. 101 to 111. Where 〈◊〉 shown that there are but ●o Personal come; ●ut not Martyrs only, but ●l the Saints shall come ●ith Christ at this day. The ●ace Rev. 20.4, 5. answered.  
The difference of this ●inciple from the common ●ceived opinion, is showed 〈◊〉 be only this; that af●ms the General Judgement to be instantly upon christs coming: this main●ins that the thousand ●ars, Revel. 20. are to ●sue first, and after that ●e General Judgement.  
Here is discussed the housand years, concerning which it is assert●●,  
1 That the thousand ●ars, six times repeated ●ap. 20. are one and the ●ins thousand years in all, p. 111  
2 That the thousand years are a definite time, p. 111, 112  
3 That they are yet to come, and to take their beginning from the Battle of Armageddon, p. 112, 113, 114 

1 Proved by three Arguments.  
2 Answer is given to their Arguments, who reckon them past, and the grounds of them shown to be mistakes p. 114, to 119    
The whole time from Christ's appearing to the end of the world may be called in a large sense a day of Judgement, p. 119  
Two special differences betwixt the Judgement passed in the time of the thousand years, and that which shall be at the last day, p. 119, to 122. Where the manner of Saints ruling, and reigning, and judging the world is opened.  
Two Objections answered. 

1 Objection, How can this be, seeing the world is to be destroyed by fire at Christ's coming, Answered, p. 122, to 124  
2 Objection, How can this agree to the state of glorified souls, or how will it stand with Saint's glory and spirituality, answered, p. 124, to 127    
The whole concluded, with three Rules laid down to judge of such Scriptures as speak of Christ's Second coming, p. 127 to 129  
3 Christ's Watel word to his people. Five Reasons given of it, why the duty of watchfulness is by Christ annexed to the Dictrine of his second coming, p. 129, to 138. Inhandling these the steep of the ten Virgins spoken of Mat 25. is opened.  
4 Christ's providential disposing of his enemies, p. 139, to 142. Here is showed what is meant by Armageddon.   

VIAL 7.  
1 The Angel pouring it forth, Christ himself, p, 142  
2 The Subject of it, the Air, nothing the pouring forth of this Vial to be universal, upon 1 The whole Kingdom of the Dragon. 2 The whole Kingdom of Antichrist. 3 The Kingdom of the Great Turk. 4 The Kingdoms of this world, p. 142, 143, 144. Here is showed why a change of speech is used in this Vial, different from all the rest.  
3 The Adjunct. A great voice showed,  
1 Whose voice this is, p. 144  
2 The meaning of the voice, p. 145  
3 Why said to come from the Throne, p. 146  
4 Why the Throne the voice comes from, is said to be in the Temple of Heaven, p. 148  
Here is showed that the New Jerusalem spoken of Rev. 21. Chap. 22. cannot be meant of Heavenly glory, but must be a glorious state of the Church on Earth proved by seven Arguments, p. 148, to 152  
No outward Ordinances to be in the New Jerusalem p. 152, to 157  
An Objection answered, where is showed what is meant by the going up to Jerusalem Zach. 14. to keep the Feast of Tabernacles, p. 157  
The reason given why a particular description of New Jerusalem's glory is forborn, p. 158  
Three Rules laid down to judge of such Prophecies as concern the New Jerusalem, p. 160, to 166. Here is showed under our first Rule, That Ezekiel in his eight last Chapters treats of the same thing that John doth in his two last and that Ezekiel's Temple is no other but that Throne of God, and of the Lamb spoken of by John.  
4 The Effects.  
1 Effect, Terror, p. 166  
2 Effect, Ruin, wherein we have  
1 A particular List of the things ruined, which are,  
1 The Great City which cannot be meant of the City Rome, but of the whole power of the Beast p. 170  
2 The Cities of the Nations, shown what meant by them, p. 171  
3 Great Babylon, ib.  
1 Not the City Rome, ib.  
2 Not Antichrists Kingdom in general, ib.  
But,  
The Turkish power, or Constantinople his Royal Seat p. 172  
A reason given for this Interpretation, ibid.  
A reason also given why at this time the Furkish Seat should be called Great Babylon, together with some Scriptures that carry in them a probability of the thing esserted, p. 173  
In order to the discussing the things spoken of, in opening this second Effect, it is premised and proved, That the Turk shall be one principal Enemy in the battle of Armageddon, p. 167, to 169. Here Gog and Magog is treated of, and the gathering together of Gog and Magog, mentioned Rev. 20. shown to be not that gathering together of Gog and Magog spoken of by Ezekiel, but another. Here also is showed that many of those places in the Prophets where mention is made of the Assyrians rage, have reference to the Great Turk, and are to be understood of him.  
2 The inevitableness of this ruin, p. 173  
What meant by Mountains and Islands, and by their flying away.  
3 The greatness of this ruin, p. 174  
Why hailstones said to weigh a talon, ib.  
3 Effect, Blaspheming God, p. 175  
The Conclusion of the whole,  
The Reason added of the Order observed in pouring forth the VIALS. p. 176   
The end of the second Table.   

THE CONTENTS OF The Third Part.  

CHAP. I. WHerein is set forth the state or condition of the two Witnesses within their Prophesying time, and the time of their being killed, from Rev. 11.  
Divided into ten Sections.  
SECT. 1. That the two Witnesses are the Magistracy and the Ministry. Where is showed why Zachery sees two Olive-trees, and but one Candlestick, John two Olive-trees, and two Candlesticks, Page 1, 2  
SECT. 2. 

Why they are called Witnesses, p. 3  
A distinction made betwixt that general witness bearing, common to Saints in all ages; and that special witness-bearing peculiar to these two Witnesses, and this time of 1260 years.  
Here is also showed that the peculiar work of these two Witnesses is to bear witness against the Beast: in clearing whereof, the 42 months of the Beast, and the 1260 days of the Witnesses, are proved to be one and the same, p. 3, 4, 5, 6    
SECT. 3. Why these Witnesses are said to be two? why clothed in sackcloth? what is meant by their destroying their enemies by fire, shutting Heaven that it rain not, turning waters into blood, smiting the earth with plagues p. 6, 7  
SECT. 4. That the three days and a half of the Witnesses lying ●ead are to be understood, not of 1260 years, but of three years and a half only: and these to be the last three years and a half, of the 1260, p. 8, 9, 10, 11  
SECT. 5. 

The time of the Witnesses slaughter discussed in the general only.  
Three Conclusions concerning it laid down.  
1 Concl. That the kill of the Witnesses shall be within that very three years and a half, which shall precede the Jews first stirring, proved, p. 12  
2 Concls: That the kill of the Witnesses shall be but a little before the downfall of Rome, proved, p. 13  
3 Concls: That the kill of the Witnesses shall be at the latter end of the third Vial. In order to the proving whereof is showed,  
That some Vials are poured forth before the slaughter of the Witnesses, p. 15, 16  
Here is showed that the Angel, Chap. 17 1. that shows John the judgement of the great Whore, was the Angel of the third Vial, Also, why the Holy Ghost in the explication of the Vials, gins with the thirds leaving out the two first. A ground to expect great discoveries under the third Vial; and a reason given why God makes such discoveries under that Vial.  
The thing itself, that the kill of the Witnesses is to be under the third Vial, at the latter and thereof, proved by three Arguments, p. 16 to 20. Here is opened the war between the Lamb and the Kings of the earth, Rev. 17.14. which is proved to be a Civil War, or a war by a civil sword: and for the time of it to fall within the Vials, and in particular under the third Vial, at the beginning of it, immediately before the slaughter of the Witnesses.  
Object. All the Vials come under the seventh Trumpet, answered, p. 20, 21. where is showed that the seventh Trumpet is contemporary with the seventh Vial only.  
A Conclusion from the whole, That the day of the Witnesses killing is in all likelihood already begun, and not much more than begun, ib.    
SECT. 6. The Beast killing the Witnesses, is the Antichristian Magistracy and Ministry, p. 32. Why the Antichristian Magistracy and Ministry are spoken of as but one Beast, when the Witnesses, viz. Christ's Magistracy and Ministry, are ever spoken of as two, p. 23  
SECT. 7. 

The nature of the witnesses death proved,  
1 Not to be a corporal death, ib.  
But a death partly civil, partly spiritual, p. 24 25  
Here is showed wherein the blackness of this day will lie.    
SECT. 8. 

The place in which the witnesses lie dead.  
1 Not the whole Papal Kingdom, but only one of the ten Horns. p. 25  
2 Particularly, to be Germany, p. 26, 27, 28  
Yet Christ's Witnesses in other places must expect a cloud in some measure upon them, and God's work within this day, ibid.    
SECT. 9 

How things shall be agitated in the world in the time the Witnesses lie dead,  
1 They of the People, Kindred's, Nations and Tongues shall see their dead bodies, and not suffer them to be put into graves. Here is showed,  
1 What this putting their dead bodies into graves, notes, p. 29  
2 Who are meant by those of the People, and Kindred's and Nation's and Tongues, ib.  
2 The dwellers on earth shall rejoice, make merry. Here is showed also who these are p. 31  
3 There shall be in all likelihood within this time a general peace, betwixt those Nations which are the horns of the Beast, yet so, as that this peace shall not be wholly effected till towards the end of this time, p. 34    
SECT. 10. 

The Witnesses rise after three days and a half; The thing setting them upon their feet, is a spirit of boldness, courage, and noble resolution put into them by God.  
Quest. Whether this spirit shall be mediate, or immediate? p. 34  
Ans. Partly mediate, partly immediate; The mediate cause of this work shall be a loud Call given to the dead Witnesses from Saints out of another place, p. 35  
This noted in the voice from Heaven, Come up hither. Two Reasons given why this voice is mentioned after their standing upon their feet, not before, p ib.  
Who shall give them this Call, p. 36     

CHAP. II. Wherein is farther set forth the state of the two Witnesses, within their Prophesying time, and the time of their being killed, from Rev. 12.  
Divided into seven Sections.  
SECT. 1. Examining the common Opinion, which makes application of the things foretold, Chap. 12. to the first Period, or the time of the Dragon's Rule, before yet the Beast arose; which upon examination is found too light. Here the general method of the 11, 12, 13, 14 Chapters of the Revelations is laid down, page 37, to 43  
SECT. 2. Confirming the truth of the former, by proving that the time, times, and a half, cannot signify 1260 years, but three years and a half only, p. 43, to 45  
SECT. 3. 

An Objection answered, viz. That the War made by the Dragon, Chap. 12. is different from that made by the Beast, Chap. 11.7. p. 45  
Here inquiry is made into the War of Michael and the Dragon, and it's proved to be the late Germane War, p. 46, to 49  
Object. It may be the English War, answered, and the Reasons given of the contrary, p. ib.  
Here also is showed that a twofold visible Dragon is spoken of in this 12. Chap. 

1 The Old Dragon, viz. the ancient Roman Empire.  
2 The New Dragon, viz. the present Germane Empire, p. ib.    
Two Reasons given why the Dragon who governs the whole Papal Kingdom, doth at this day choose Germany as his seat, p. 50  
A Reason also given why the Holy Ghost, Chap. 12. glides so quick over all the 1260 days, descending presently to the latter end of them, p. ib.  
What of the Prophecy of this 12 Chap. is yet to be fulfilled, p. ib.    
SECT. 4. Another Objection, That our opinion necessarily supposeth the Woman to be come out of the Wilderness, and yet afterwards to go in again, answered, p. 52  
SECT. 5: A third Objection, That this opinion is repugnant to daniel's time, times, and a half, answered, p 53, to 55. Here daniel's time, times, and a half, are opened at large, and proved from the Texts themselves in Daniel, Chap. 7.25. Chap. 12.7. to signify only three years and a half.  
SECT. 6. What useful truths arise from this method; and what a harmony of truth (following it) we have in the 11 and 12 Chapters, p. 62  
SECT. 7. 

Making inquiry after that remnant of the Woman's Seed, that the Dragon within the time, times, and a half (the term of the Witnesses lying dead) makes War upon.  
Quest. 1. What people are meant by this Remnant? Answer is given in opening two notable Characters of them lying in the words, p. 63  
Quest. 2. What War that is, which is, or shall be raised against them?  
Five things propounded in order to an Answer, p. 64, 65  
Ans. A twofold War, 1 A War raised against them by the invisible Dragon. How that shall be, and why such a War must be, p. 66  
2 A War raised against them by the visible Dragon; How, and why such a War shall be, p. ib.  
Yet notwithstanding this twofold War, the remnant of the Woman's Seed shall not suffer much, p. 67     

CHAP. III. Wherein is showed the state of the Witnesses about, and in the time of their Rise, from Rev. 14. opened.  
Divided into six Sections.  
SECT. 1. The common Opinion which applies the Prophecy of the 144000 to the time of the Beasts reign disproved, and the time stated, where this Prophecy takes beginning, p. 68, to 73  
SECT. 2. 

Proving two things.  
1 That the Head of this Prophecy is to be placed lower than the Head of the Vials, p. 73, to 76  
Here is showed why the Head of the Vials is placed somewhat upwards in the Beast's Kingdom, and the Head of this Chapter about the end of it.  
2 That this 144000 differ from the sealed 144000, Chap. 7. p. ib.  
The scaled company scaled before any of the Trumpets sounded. ib.  
To say, because the one are scaled in their foreheads. the other bear the Father's name in the forehead, therefore they are one, can be no Argument, p. 78  
Two Reasons given why these are set frth by the same number with the Scaled one's. ib.  
No Mystery in the number itself, ib.    
SECT. 3. Proving, This 144000 to be the Gentile Saints, p. 79, to 83  
SECT. 4. 

Handling three things.  
1 The Cause of this glorious Rendezvouz, p. 83  
2 The manner of it, p. 84  
3 The state and condition they shall be in hereupon, set forth in two things.  
1 They shall be owned by some eminent Head raised up by Christ, p. ib.  
2 They shall set forth with praises, p. 85  
Here is also showed where the beginning of this blessed company will be, p. 86  
Occasionally also here is discoursed of daniel's stone, and it is showed, 1 What time we are to pitch upon for the first Rise of that stone. 2 What shall befall the stone suddenly after it gins to smite, ib. 87    
SECT. 5. The Characters of this 144000. Eight choice Characters of this blessed company observed from the text, p. 89, to 92  
SECT. 6. 

How the work shall go from the time of their standing up, until the beginning of the thousand years?  
What Prophecies those are in the Revelations that afford us light to this Question, p. 92  
For answer, 1 More generally, the work shall go on with a more swift and irresistible hand than ever formerly, p. ib.  
2 More particularly,  
1 The Everlasting Gospel is preached, p. 93  
Five things very observable concerning the preaching of the Gospel at this day, p. 93, 94, 95  
2 Rome's ruin comes unavoidably upon her, p. ib.  
3 A serious warning to the Papals. Why are they warned at this day, p. ib. 96  
Here the Angel standing in the Sun, Rev. 19.17, 18. is interpreted, p. 139, 140  
4 A sweet word from Christ of Heavenly Consolation to his people, the day of their Redemption being now come, p. 97  
5 Christ's Personal coming, this the thing noted, v. 14. proved by four Reasons, p. 98, 99, 100  
The Resurrection of the dead intimated in those words, Blessed are the dead that dye in the Lord, vers 13. p 99  
Why the Resurrection of the dead is mentioned before Christ's coming, p. ib.  
Not Martyrs only, but all Saints shall come with Christ, p. 102  
What the Harvest and Vintage signify, p. ib.  
Christ himself the Angel of the Vintage, p. 103  
A Conjecture as touching the two Angels that cry with a loud voice to have the work of the Harvest and Vintage performed, p 104  
Why one of these two is said to come out of the Temple the other from the Altar, p. ib.  
Why the Angel coming from the Altar is said to have power over flee, p. 105  
The signification of the one thousand six hundred furlongs, ib.  
The Conclusion of all.      

Generation-work: OR, ANEXPOSITION Of the Prophecies of the Two Witnesses, From the 11, 12, and 14 Chapters of the Revelations.  
Showing yet farther, what the designs of God abroad in the world, may in all likelihood be at this present day, and in the days near approaching.  
To which is added, A Key to unlock the Mystical Numbers of Daniel and the Revelations; tending to resolve this Great Question, How long shall it be to the end of Wonders?  
The Third and last Part.  
By John Tillinghast, Minister of the Gospel.  
Isa. 26.20. Come my people, enter thou into thy Chambers, and shut thy doors about thee; hid thyself as it were for a little moment, until the indignation be overpast.  
21. For behold the Lord cometh out of his place to punish the Inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.  
LONDON, Printed for Livewell Chapman, at the Crown in Pope●-head-Alley, 1655.   

To his Highness the Lord Protector of the Commonwealth of England, Scotland, and Ireland.  
MY LORD,  
IT is an Apocryphal saying, but yet a true one, Truth is greatest of all: those who have others in Subjection unto them, are themselves to become Subject to it. We yield up our outward man to men, and they can command no more, but Truth commands our inwards.  
This glorious Truth dwells not in the wisdom of the wise, nor in the godliness of the godly, nor in any creature-impulsions, though ever so forcible, which have no rule but their own; but in the blessed word alone; where truth hath pitched its Tabernacle; and the way to be acquainted with it, is through the help of the Spirit of Truth, unsealing the Book, opening our understandings to understand the Scriptures.  
The knowledge of this Truth, The great Revealer of secrets hath thought good to impart to his people, not all at once, but by degrees: and so the several ages of the Church have had their several manifestations of truth; a piece of truth coming forth in one age, a piece more in the age following, a piece more in the age following that: God thus by degrees enlightening his people, as they are able to bear it; who, should the Sun rise upon them all at once, would be dazzled, not enlightened.  
As the workings of the mystery of iniquity on the one hand, or Gods, dispensations of providence on the other, have risen higher in any age, so have also God's dispensations of truth, to the end, his in every age might from principles of truth, be led up to renounce the one, and own) and embrace the other.  
Hence, those things which later ages look upon as low and poor things, not worth contending for, were great things in former ages, because the Truths of that age: And contrariwise, those things which former ages could not have born with, had they been revealed, may be the necessary discoveries of ages since, because the Truths of these times,  
Hence likewise it is a marifest with holding the truth in unrighteousness, and a declaration to the world of a compliance with Antichrist, to confine, either by penal Laws, threats, or practices, the people of God in this age, to the Truth or Truths of the former age. Yea those that love the Truth ought not to suffer themselves f●r love or fear of men in this case to be confined. Had the people of God in the age before us contented themselves to have preached the precious truths of Christ's Priestly Office, and out of obedience to the Wills and Commands of the then Ruling Powers surceased any farther enquiry, how had the blessed Truths of Christ, as King in his Churches, been discovered? If Christ hath yet farther and higher Truths to make known, and the dispensers of truth shall suffer Bonds to be laid upon them, how shall the will of God at this day in the revelation of truth be performed?  
The wisdom of a Christian man who would serve God in his Generation is to inquire into the particular Truth of the age he lives in; for it is a thing much more acceptable to a Friend, when he ha●h some great design in hand, to serve him in that, than to serve him in another thing; but he that neither knows his friend's mind, nor his design, cannot serve him in it.  
The Truth of the age, although the matter of it is to, be looked for in the Word, and no new thing contrary thereunto to be admitted, (the word without any additions being complete in all knowledge, able to make the man of God perfect, throughly furnished unto all good works; and if there appear to us to be a defect in this thing or that, the defect is in our understandings, not in the word) yet in regard the word hath no where told us that the revelation of this truth, belongs to this age, the revelation of that, to that; We are therefore by some other Rules to make up a judgement, which amongst the manifold truths of the word, is the Truth of the age we live in. Now among many I could name, those which I judge the safest are,  
1 An observation of the time, and a comparing therewith the Prophecies relating to that time.  
2 The dispensations of the age, God's truth, and his workings going together.  
3 The general opposition that is made by men of the world, carnal Professors, yea Saints themselves (so far as they have espoused a sinful or worldly interest) against this or that truth: for it is a thing of universal observation, that the most opposed truth in any age, hath ever been the truth of that age.  
Neglect of looking into this Truth of the Generation, is that fatal Rock upon which many worthy Instruments in all ages have split themselves; and should search be made after instances of this kind, the names of not a few might be produced, who did run well at first, and were lights and helps to others; yet after all, have concluded, like the bright Sun setting in a cloud.  
That the great truth of Christ's Kingdom over the world, judging the Beast, etc. is the truth of this Generation, is so manifestly clear, (the former Rules, with others of a like nature being seriously considered) as that it would be but an adding light to the Sun, here to give demonstration of it.  
It being so; I shall take the boldness (craving leave a while not to know your power or greatness, nor any private or personal engagements, (which yet I remember with thankfulness) having begged it of the Lord, and it is still my request, that neither fear nor favour might make me unfaithful in the dispensation of truth according to my talon) to be plain with your Highness, not in mine own behalf, nor in the behalf of any party at this day in England, whom to gratify in a case of this nature, is a thing my soul desires to abhor, for he that pleaseth men, cannot be the servant of Christ; but in the behalf of that cause, which my heart is inwardly persuaded is Jesus Christ's, to whom I could not be faithful, should I now be silent; having this hope, that that heart which once had in it such a flame of love to the cause of Christ, and was so zealous of the work of God in the world, and against the Beast, as that thereby many were provoked, cannot but yet have some sparks of this holy fire alive in it; and that there is yet in your Highness an ear to hear what the Holy Spirit saith in the word, if so be the sound be certain and distinct, though but a Child blow the Trumpet Or if not, yet that herein I shall discharge a duty, in my own apprehension incumbent upon me, and every of God's people, so far as they have light, namely, to inform your Highness what Christ at this day expects from you, according to which he will account with you: and if what is written be truth it is you duty to hear it; yea, where is but an appearance of truth, if you shall without diligent trial either neglect or reject it, though the grounds upon which you may perhaps so do, may serve to answer Conscience a while, yet will they not answer the Lord another day; who will account with you, not as with others, but according to that Talon of light you have had, and is held forth unto you; the professions you have made before many of his people, and the opportunities you have. And therefore, my Lord, as it is now no time for those, who either love the Lord Jesus, or your Highness, to flatter you, or speak their fears mincingly; So let me here say, what not long since I told your Highness in a more private way, That I do verily believe the thing is already manifest to the Lord, and the day is not far off, in which it shall be to your Highness also, who are your most faithful Friends, whether those that now hang up their Harps, (though they may be but as one Micaiah to 400 false Prophets) or those that are singing their Songs, of which latter sort (I mean, for the greater part of them) I may for the truth of the thing, I am sure, without offence say, in the Apostles phrase, only adding a word. They (who never yet loved you truly, now) zealously affect you, but not well, yea they would exclude you that you might affect them, and serve their designs. I would to God I could speak otherwise, and that private cries might have prevented this public bearing witness, which though I had no other motive, yet ingenuity, did I not consider that when it tends to hinder in the Lords work, it is no longer a virtue, but a vice to be mortified, would have dissuaded me from. The love of the meanest Saint is precious to me, the favour of your Highness much more; but in these divided times, offering many temptations of this nature, I have often remembered the case as it stood betwixt Christ and Peter, Match 16.21, 22, 23. who, when Peter by his love and affection would have put him by his Father's work, Christ grew offended even at Peter's love, and did abandon it.  
My Lord, if ever the Mystery of Iniquity wrought spiritually, it doth at this day; And no wonder, for a fear and dread of the Witnesses is fallen upon the Beast, whose blow that he may escape, he would now (if that will do it) enter into a high form of Saintship; and indeed who looks for Antichrist (take him either as he is the whole Body, or as he is this o● that part) in his last state in any other Garb, than the form of a gloribus ●aint, though he may have read the Book of the Revelations, yet is he still to learn the Mystery of the Beast there revealed. Now is the man of sin struggling for his Kingdom, which he will uphold as long as he can; but though the Dragon, Beast, and False Prophet join heads and hands together, yet shall they not be able to keep it up long, no, not half so many years, as some dream of Ages; for God hath numbered Babylon's Kingdom, and in a manner finished it; the Beast and the Whore's or the Beast and the False Prophet, are already weighed in the Balances, and found wanting; the Kingdom shall (as most certainly, so) suddenly be divided, broken, and given to another.  
And as a clear evidence hereof, we have the signs of the times grounded upon the wo●d, which Christ did refer the Generation of the Pharisees and Sadduces too, when they would know of him a sign, Matth. 16.3. O ye Hypocrites, can ye not discern the signs of the times? What signs of the times had they? Answ. Two evident signs founded upon Scripture. 1. The departure of the Sceptre from Judah, in Herod's then swaying it, who was an Idumean. 2. The expirations of daniel's seventy weeks, the limited time of the Messiahs' appearance; By either of these they might have concluded that truth they opposed, and received him for their Messiah, whom they rejected: but this they did not, but must have farther sign● yet, for which cause Christ calls them Hypocrites, a wicked and an adulterous Generation.  
My Lord, Let me here say, The Lord in his Word hath left signs of this time. I am now speaking of, no less clear and demonstrative than were the signs of tha●; and although I am of all the most unworthy to be acquainted with them, or any thing of the mind of the Lord, yet is it my persuasion, that some of them are discovered in the following discourse; and he that shall without prejudice read what in the close is written of the time, and compare it with the things themselves specified throughout the Book, may possibly be of my mind, at least not censure me for thinking so. And if now (My Lord) as persons willing to be blinded, we shall shut our eyes to those signs of the times God hath left us in the word and ask for other signs to know his work by, and when we are called to do it, it is an evident token, even from our Saviors own words, of an Adulterous and Apostatising generation; I had almost said, and if I had, his words would have born me out, of an hypocritical heart.  
My Lord, Let me not be made an offender for this plain dealing; if I am, so long as the Lord shall keep my feet in the way of my duty, it shall not trouble me, and I have hope that in this I have had his merciful guidance, and have not as yet stepped out of that way: For if in the day when Christ is going up to his Kingdom, the stones would not hold their peace, should not the Children cry Hosanna, then surely it is a duty very incumbent upon the Saints at this day (there being nothing more obvious than that Christ is well onwards upon his march to his Kingdom) not to be silent, but although they may be rebuked, yea, dealt worse by, for so doing, yet to follow their King with acclamations, which is all that such poor creatures as we are can do for him. Nay, if it be a duty to expect from God returns of our prayers, than it is also a duty to have inspection even into public affairs so far as the managing of these may have a tendency to the furtherance or hindrance of those good things, which we hope we have been graciously helped by the Lord, and also had some  smiles of his acceptance in seeking his face for. Nay, if it be a duty to observe and follow God in the way of his visible dispensations; or on the contrary, a sin to be of a sluggish temper, not regarding the works of the Lord, nor considering the operation of his hands, then of necessity must there be a reflection upon the public actings of instruments, either in a way of owning or disowning, without which no observation can be made of God's dispensations, or our duty in this respect. Nay last; If it be a duty to mourn for the sins of Rulers, to mourn when Christ's cause lies bleeding, then certainly it cannot be evil to have inspection into the one, and the other.  
And notwithstanding it is a more precious thing in a Christian to be found watching in his own heart and ways, than to be prying into the ways and actings of others, for which cause so far as this is neglected, the common accusation laid to the charge of those who contend for the Kingdom of Christ without, as if they did neglect the Kingdom of Christ within, is a thing most just: Yet let it withal be considered, that the doing of the one, lays no necessity upon a man of a neglect of the other; for if there be but any thing of truth in that opinion, it will be hard to say, God hath laid a necessity upon us to neglect our hearts, whilst (which yet is a thing he wills us to do) we are seeking after his truth: And if through that corruption that is within, any man should so do, doth not this evil attend him, as well in other studies as this? by consequence therefore from this principle, no truth must be inquired into. But I have observed in this day a close design of the Devil, driven on under this vizard, and no wonder, for Satan himself is now transformed into an Angel of light; and I can the better speak it, having felt, when time was, this temptation, and thereby learned these who Lessons.  
1 To discern somewhat of the depths of Satan, viz. That he perceiving the work that God is about to do in the world, and knowing full well how acceptable a thing i● is to God (as well as advantageous to the work itself) to have his Children following him in his great designs; and how provoking the thing will be if by any sleight he can but make them like Peter, cross the Lord in his way, and thwart God in his work; (God (as a man in like case would do) resenting one error of this nature worse than forty of another kind) and knowing also that to say to them in plain language, neglect this, or oppose that, without some very specious and glorious pretence, would be no boot; he therefore now comes forth as the most glorious Saint that ever came into the world, and tells them, that they must look to their own hearts, for this is a blessed thing; and therefore they must beware of such and such things, for if they once meddle with them, then farewel their hearts; and to set a better face upon the business, whilst he dissuades these, he sets on work some that are marked in their foreheads for his children, giddily and furiously to broach, and set on foot those very things and designs, he dissuades the other from, and then saith he, now see whether this generation of men go, and where you had been had you followed them.  
2 I have learned likewise to discern somewhat of the depths of the heart, which would exercise the highest pride, under a pretext of great holiness and humility: for it being indeed a most blessed thing to attend to inward purity and mortification, wherein lies the glory of a Christian, now saith the heart, how strangely do such and such contend for this outward thing and the other? well, I will follow none of them, but I will attend to the mortification of the inward man, I am sure in that I shall be right. Now with this conceit the man goeth on secretly, blessing, and lifting up himself, and he turns him and looks him round, and lo all are out of the way but he. Pride, as it quickly grows upon such a root, so is it more abominable to God, by how much it is more spiritual, then that which may ye discover itself more outwardly. Yet let me say thus doth the Devil, and man's heart at this day marvellously deceive many precious Saints in this thing, who are apt to think, that they cannot mind these things and as they should study and look to their hearts too. Whereas indeed, it argues a Childish temper in a man, to think that he cannot learn the things of his heart, or keep the same up for God, any longer than it is exercised in those truths which more immediately concern the heart and life, and have their foundation in Christian experience; as if those truths which lie out of the reach of my experience as a Christian, and more immediately concern God's Cause and Glory without, had not in them as natural a tendency to give a soul a sight of God, and as great an efficacy to cause the heart to cleave to God, and walk humbly with him, as truths that lie within the r●ach of my experience. Nay, I will here be bold to say, that that soul who faithfully followeth God in those things wherein his glory is more immediately concerned, shall learn more of his heart as it were by the by, and have the same better ordered, then shall that man, who neglecting this, makes that his continual study; for it is not by our poring that we come to know our hearts, nor by our struggling to mend them, so much, as indeed by laying them in that path, where Christ in this or that day more commonly goes, and waiting there to receive life and strength from him.  
And farther (My Lord) as for contenting themselves with their own liberty, (which is the great thing objected to us, our enjoyment whereof as yet, is indeed a mercy beyond what the people of God far more deserving in former ages have had) the people of God could at this day do it, were it not but that the sufferings of Christ's cause (their prayers having been long going forth, and their hopes raised) are now more unto them than any sufferings of their own. And as Daniel first, and Nehemiah afterwards, though they for their own particulars were well in the Court of the King of Persia, yet could not be well because it went not well with God's cause at that day; so notwithstanding God's people have their liberty, and in that respect, as to their particulars are well, yet if they see the work of the time at a stand, let it not be grievous, or be imputed to discontent, in case they mourn as did Daniel look sad, as did Nehemiah, groan and complain they are sick. And sometimes I have thought, that when Daniel did mourn and afflict himself before God the second time, three full weeks, Chap. 10.2. upon the account that the work of God in that age was put to a stand, by the power (as is by good men judged) of Cambyses, Cyrus' Son, reigning while his Father was abroad in the wars, that had Cambyses been a good man, or a man likely to have been prevailed with, Daniel undoubtedty would (as did the Prophets before him, frequently to the good Kings of Israel) have made other applications in that case, (and accounted the doing thereof his duty) than barely to the Lord alone. Nay, it is a mercy to Governors themselves to have applications in things of this nature made unto them; for, Woe be to those Governors, to whom God's people fearing, or being without hopes in making address, when they so●esee sufferings coming upon his cause, retire themselves and spread the affliction of their souls before the Lord alone.  
Yet let me also say, it is a thing most certain, and that which is a prejudice to the very cause in the hearts of many, and aught to be matter of grief to all, that Saints in most places at this day, whilst they are crying that their Father's work might go on, do act too much like men, and show too much of their own spirits; yea, are very consused as to the making out the things themselves would have; and moreover, have many falling into their party, that injure the very cause they stand up in: But I earnestly wish it might be considered, that although the child when it cries, cannot always give a rational account of the cause of its so doing, yea possibly may oftentimes discover much peevishness and passion in crying, yet doth it not ever cry without a cause; and the wisdom of the Father is not so intent upon the weaknesses of the child in crying, as to find out the cause why it cries.  
And farther, should not many and great weaknesses appear in those who stand up for Christ's Kingdom, how should his Kingdom come without observation? no greater observation than of holiness, if so be the appearance of that in them were to be eminently visible. John came with much outward Holiness, and he came with great observation. Yea whether when the strife risen first betwixt the Brethren of the Presbyterian and Congregational way in England, did not many who yet had truth, and Christ did afterwards own before the world, strive in many things like foolish peevish Children? and whether in the times of the Apostles, throughout the Primitive ages, and almost ever since, have not the crowd of errors always run into that side where truth hath been? the reason is, because the grand enemies design is to sow his tares in his enemies filled, his own, where as yet his title is not questioned, nor shaken, he will not meddle with.  
These things therefore (with others of a like nature) are not to be made definitive Conclusions as to a cause, which oftentimes God permits for the trial of Ruler's patience, his people's faith, and the carrying on of his own cause in a cloud, which is the way he goes in, in most of his works of wonder. Governors because of these miscarriages may inflict civil penalties if they will, yet let it be considered, that the great King is now coming to his Throne, and there is not a Ruler in the world, but hath his standing only protempore, to whom as all must give an account, so must they shortly surrender their Crowns, or they shall be taken from them; and if any of the subjects of this mighty King, whilst they see their King upon his march, and are followed with hourly intelligence that he is near, and such and such things must be done in order to his entertainment, by speaking some words for their King, that things may be in a readiness, and by giving abroad what intelligence they have to that end, shall offend, and suffer any thing for it, let it be remembered, that when the righteous King is sat upon his Throne, these things will not be hushed up, but it shall then be known, whether such as shall so do, exceeded their Commission, or not, did their own, or the Lord Christ's will.  
My Lord, That through multitude of words, I may neither tyre your patience, nor incur the censure of being one that loves to hear himself speak, I shall wave some things, which otherwise I would yet have added, and draw to a Conclusion, only leaving with your Highness three or four plain, sober, and in my opinion necessary words.  
1 Let your Highness oft remember, and set before you the example of that good man Asa, who though he were a man of much zeal for God, and his Worship, destroying the Altars of the strange gods, and the High places, breaking down the Images, cutting down the Groves, etc. a man of a tender conscience, therefore removed his Mother from being Queen, because she made an Idol in a Grove; a man of much faith in the field, by which faith of his, he vanquished the huge host of Zerah the Ethiopian; yet having made one eminent turn from God (as one turn from God makes way for another) he is afterwards in a rage at reproof, and casts the Prophet into prison that reproved him, and at the very same time oppresseth the people of the LAND; and after all (what will Sin bring even a good man to?) When God's hand is upon him for this, he seems as a man stubborn, and seeks not to the Lord, but to the Physicians; which that it may never be your Highness' case, is my prayer.  
2 Let your hand be no way lifted up against any of the Saints in this Nation It was a good Position laid down by Dr. Goodwin (in a Sermon preached upon Psal. 105 14, 15. before the Parliament that was, at the time when the Brethren of the Presbyterian way had the turning of the Wheel) and as well proved, viz. That the dealing well or ill with the Saints, is, and hath ever been, the great interest of States and Kingdoms, that on which their welfare, or ruin depends. All Sodom made not the hands of those four Kings Abraham routed, Gen. 14. so weak, as their fingering one Lot.  
3 Pursue not too hotly every righteous principle. It is an Observation of Dr. Owen's, worthy never to be forgotten (preached (when time was) in a Sermon of his upon Ezek. 17.24. to the aforesaid powers) concerning principles that men take up, his words are these page 21.22. The most tremendous judgement of God in this world is the hardening the hearts of men. Now, saith he, first, Look on Pharaoh, of whom it is most signally spoken, that God hardened his heart: How did the Lord accomplish this? Pharaoh settles himself upon as righteous principles as ever any of the Sons of men could do: One is, that it belongs to the chief Ruler of a Nation to see to the profit and glory of that Nation. What more righteous principle is there in the world? Hence he concludes, that if i● be incumbent on him to see that the Realm receive no detriment, he must not let the people go by whom they received so many great advantages: God confirms his heart in these principles, which are good in themselves but (saith the Doctor) abominable when taken up against the mind and providence of God; Hence he, and his, perished in their principles, acting against the appearance of God. Secondly, It is also said of Sihon the King of the Amorites, that his heart was hardened, that he would not let the people go through his Land. How I pray? even by adhering to that wise principle. That it is not meet to let a potent Enemy into the bowels of a people; and this made way for his ruin: Thus (saith he) it is with many; they fix on principles, good in general, and in their season. Old bounds must not be broken up; Order must not be disturbed: Let God appear never so eminently, so mightily, they will keep to their principle, what is this, but judicial hardness? And this is one reason why the actings of God in such a day as this, are so unsuited to the expectations of men; they square his works to the interests and principles, which it will not answer. Hitherto Dr. Owen.  
4 Take heed of that ungodly principle sprung up of late (the contrary to which some call a State-Herene, though I am sure the principle is a Scripture-Herefie) viz. That godliness in a Magistrate or Civil Officer, is but a secondary qualification; natural accomplishments and endowments being the primary, for which therefore a man is to be entrusted with this power, rather than the other. I cannot but wonder how any who profess the Name of Christ, much more who profess themselves to have been faithful to his cause, should together therewith profess such an unchrist an, yea Machiavilian principle, which,  
First, Lies point-blank against the promises made to the last days, which assure, 1 That God will restore his people's Judges as at the first, Isa. 1.26. But were Judges at the first, Moses, Joshua, etc. such? 2 That their Governors should be of themselves, Jer. 30.21. But may we call such of themselves?  
Secondly, Leaves out (as of little worth comparatively) the main qualifications of that divine pattern, by which the first Rulers that ever were so made by men amongsh Gods own people were made, Exod. 18.21.  
Thirdly, Makes null that Divine Maxim, 2 Sam. 23.3. He that ruleth over men must be just, ruling in the fear of God; for how can such rule in the fear of God, who have no fear of God before their eyes? which is one character of every natural man, Rom. 3.18.  
Fourthly, Lays an unavoidable necessity of a continued judgement upon a people: For if it be a judgement to have Rulers that know not God, because such make the people to err, Isa. 3.12. chap. 9.16. then if such for their natural endowments are to be chosen, of necessity must a judgement lie upon that people, over, or amongst whom they are set.  
Fifthly, Opens a door to all persecution, by putting the Civil Sword into the hands of the Seed of the Serpent (for better cannot be said of a mere moral man) which from the beginning hath had a natural enmity to the Seed of the Woman. My Lord, Bear with the boldness of it, if I say, That in case your Highness be found steering your course, and laying out your power by this crooked rule, know assuredly, that Christ will suddenly take (though how I know not) your power from you, and give it to one that shall lay it out otherwise.  
I shall not multiply many more words, save to add, that in case any expression, either in this, or the following Discourse, savour of the spirit of man (which myself allows not, have kept a watch against, yet may be guilty of) I do in that humbly crave your Highness' pardon; but as for the matter and substance of those things I have written, I ask none, my Conscience bearing me witness that I have afferted nothing, but what according to my present persuasions (not grounded upon this or that particular Text (which is a deceiving way) but by comparing the whole of Prophecies together) is the truth of Christ, yea the truth of the time; though yet (through mercy) I have drunk in no such conceit of my own knowledge, as though it were more than in part; not do I impose upon your Highness' conscience, or the consciences of any, a belief of my principles, any farther than Scripture and right reason doth approve them; yet would have none on the other side condemn them (as this age is apt to do) upon the account of this, or that single Text, till he hath compared the whole of Prophecies together, in doing which, he may perhaps see my reason of stating things as I have done, which upon every occasion I could not bring forth, and therewith a full answer to his own doubt. And farther, I have not in this work knowingly stretched any one Text, beyond what I have judged its due bounds, or forced an interpretation to reach any Party a blow: Nor have I on the other side withheld any piece of the truth (so judged by me) lying in any Text; nor minced any Interpretation to spare any party a blow: As I would be loath to strike any myself, for my blows can do me no good, and them little hurt; so would I not have a hand in keeping off that blow that truth will strike, whosoever it fall upon.  
And although a Discourse of this nature would better have become a graver Pen than mine, and possibly from such a one been sooner harkened to (pride, rashness, and headiness, having been the coutinual accusation laid against young men, and not always groundless) yet seeing the Aged silent, and perceiving through the light the Lord of his grace hath larely given me to see, by a clear opening sundry Prophecies, which not long since were mysteries to me, the cause of Christ in sore travel, either through an ignorance of what Gods Designs are at this day, or somewhat worse in those that should manage it; I conceived myself (though others might better do it, yet at this time) called to speak, and to speak plainly. Elihu, though a young man, went, and that with success, over the head of such a temptation, in a less case. That a like success and blessing from above may accompany this, is his Prayer who is,  
Your Highness humble Servant, Mournful for You, hold with You, for Zions sake, JOHN TILLINGHAST.   

To the several Churches of Christ within this Commonwealth; Together with all those that have fellowship with the Father, and his Son Jesus Christ;  
The Church of Christ at Northwalsham in Norfolk, walking in fellowship with the Churches of Christ in this Country, sendeth Greeting.  
Dear beloved in the Lord:  
AS the Lord, the mighty God, hath done great things and unsearchable, marvellous things without number, for his great Name, and people's sake, within the space of a few years, so certainly there shall not be an end of Wonders, until his people's full Redemption be accomplished. And although the wicked of the earth regard not the works of the Lord, neither consider what he hath already done, or shall do hereafter, yet they are observed, and diligently sought out of the Saints that have pleasure therein.  
And they shall speak of the might of his terrible Acts, and shall declare his greatness, they shall abundantly utter the memory of his goodness, and sing of his righteousness, they shall speak of the glory of his Kingdom, and talk of his Power, and make known to the sons of men, his mighty Acts, and the glorious Majesty of his Kingdom.  
When we consider what a company of poor, weak, and unprofitable creatures we are, having such dead, dark, and unsuitable hearts and spirits to the extraordinary appearances and dispensations of God towards us, we might think it most meet, that we (above all others) should sit down in silence and shame, at such a time as this; but while we are musing of the former ways and deal of God with his people, and of those glorious things which must shortly come to pass, our hearts do burn within us, and having this opportunity, we cannot but speak, and declare a few things which are upon our spirits.  
As touching our dear, and worthy Brother (the Author) it may be expected something by us should be spoken, but his desire as concerning himself, hath laid silence upon us; Yet this we shall say, As we conceive him to be one who hath received much light from the Lord, and esteems it a choice and special mercy to be taught of God the things of Christ's Kingdom so we are his witnesses, how holily, and justly, and unblamably he hath, and doth behave himself amongst us (and many others) that believe.  
As for the Treatise itself, it needs not man's commendation, because Truth commends itself: Yet this we say, It hath been a great refreshment to our spirits, and we hope will be to the spirits of God's people elsewhere.  
It is the Authors desire that things may not be received on your parts without trial, yet in case any who fear the Lord, be in this matter otherwise minded, it is our desire they would not rashly condemn that, which was neither rashly undertaken, nor published. But to come to what we have further to say.  
It is an undeniable truth, confirmed by long experience, that the Devil hath ever had a great design against the Kingdom of Christ, that holy City, and hath so far prevailed, as by his instruments to tread it underfoot for a long time, though not able to destroy it. So that those that have appeared, and witnessed for Christ, have been forced to do it in sackcleath, in a very mean and low condition, yet however they do it, they will do it, though in sackcloth. And this hath been such a trouble, and torment to the Beast, and the dwellers on the earth, that like men, or rather Devils, full of rage and fury against them, they make War against them, overcome them, pull off even their sackcloth, strip them, kill them. And whether this hath been already done, or is yet to do, is the great Question, which this Treatise will give some light into, and a little time will more fully determine.  
And that those that dwell upon the earth, Christ's enemies, should rejoice, and make merry when they see Christ's Witnesses (who tormented them by witnessing) lie dead, is not to be thought strange. But that the Lord should be so tender, and mindful of those that appear and witness for him, as after a little while to give life unto them, and not only to set them upon their feet, but to raise them up to an high, and glorious condition, and that in the sight of their enemies (greatly fearing, and trembling to behold it) is very affecting, and comfortable to our hearts to consider.  
And, Dear Brethren, having had some serious thoughts both of the spirits and ways of Gods professing people, at this time, we cannot apprehend that the LORD hath yet performed his whole work upon Mount Zion, but that he hath yet much to do, yea, though the Lord hath been a long time purging his people, and hath cut off two parts, and left only a third, yet there is so much filth and dross in that, that surely he will bring the third part through the fire, and will refine them, as Silver is refined, and will try them as Gold is tried. And what condition the Lord hath yet to bring his people into (to take away their dross in) is best known to himself. And may not the people of the Lord, even after he hath done much for them, & in them (yet polluted with several abominations) expect some hour of temptation, to be tried, and purged in, which may also be at hand?  
And seeing we are speaking, and speaking to Brethren that know how to bear with our weaknesses, though we be poor stammering creatures, we shall take liberty and boldness to speak a few things to you as plainly as we can, it being now high time to deal faithfully and plainly with one another, and to tell you more particularly what we fear.  
And indeed, Brethren, we are afraid, from a sad experience of the coldness and remissness of our own hearts, that the charge of Christ against Ephesus will not fall upon us only, but upon other of the Churches, and Saints of Christ, that they have left their first Love.  
We are afraid, because we are so earthly minded ourselves, that some of you may be tempted also to seek other things before the Kingdom of God, and to take too much thought what you shall eat, and what you shall put on, what profits, preferments, and encouragements you shall have in the world (which are the things the men of the world seek after) for the obtaining of which you may be prone to seek to please and serve men, rather than Christ.  
We are afraid, because we have so little ourselves, that a spirit of self-denial should be wanting among you, and that you should not have hearts to rejoice when Christ doth increase, if you should decrease, and so lie open to that great, (and common evil) of neglecting, at least, Christ's interest, to uphold and maintain your own.  
We are afraid because of the drowsiness of our own bearts, lest a spirit of slumber should fall upon you, and you become mindless, and regardless (in comparison of what you formerly were, and now aught to be) of the voice, and works, and coming of Christ.  
We are afraid, because we ourselves are not Virgins, chaste, and faithful to the person and interest of the Lord Christ, lest your hearts should be ensnared, and polluted by any, through the least compliance with, or liking of the great Whore, that hath deceived and defiled so many with her abeminations.  
We are afraid, because we have neglected it so much, and so long, lest you should forget to study, and inquire into the great and marvellous things that God is doing, for exaltation of his own name and Son. And what the Saints ought to do for God at such a time as this. Unlike to the Children of Issachar, which were men that had understanding of the times, to know what Israel ought to do.  
We are afraid, because we are so carnal, and walk so much by sense ourselves, that there should not be such a living by faith amongst you, as the word and dispensations of God require, especially when we hear so many of those, who formerly hoped, and quietly waited for the Redemption of Gods chosen, now (being fearful, and unbelieving) speak like Mary, How shall this thing be, seeing we know not how it should be brought to pass?  
We are afraid likewise, because our own hands are so heavy, and we unable, of ourselves, to keep them steady, lest your hands of prayer should be let down at this time, and Amaleck should prevail against Israel.  
And if these things should be found amongst you (of which we must confess ourselves to be very guilty) how ought you, and we to fear and tremble, and lie low before the Lord, being very unworthy of, and unthankful for all those great and terrible things which his hand hath wrought for us?  
And if we have not had, nor yet have hearts, holy, and heavenly, and spiritual enough to walk before him with, under his former, and present dispensations towards us, how shall we be able to stand before the Son of Man, when he shall appear in far greater power, and glory? And to follow him in those strange, and untrodden Paths that he hath yet to lead his people in, and thorough?  
Surely it is now time for us (having been hitherto so much wanting in it) to consider our hearts and ways, and those ways that the Lord calls us to wait upon him in.  
Surely it is now time for us, who have left our first jove to the Lord Jesus (for which we have cause to be ashamed before the Lord) not only to remember from whence we are fallen, and to do our first works, to love him as much we have done formerly, but having tasted more of his goodness, and seen more of his glory (and hoping to behold much more of it) to love him more than ever we did; and oh that we had hearts to do it at this time.  
Surely it is now time for those Saints, that have had, and have their hearts espoused to carnal and worldly interests, as outward glory, honour, riches, etc. to look up to the Lord, and to get their heart's disengaged, and set lose from the world, and the things of the world, and to be for ever hereafter without so much as a thought of seeking great things for themselves, as becometh Saints.  
Surely it is now time for the Spouse, and all the professed friends of Christ, to cast off, and abandon all acquaintance, and compliance with Antichrist, and to keep themselves so pure, and to approve themselves so true to Christ, that if the Devil should tempt them (as he did their Lord) by proffering them all the Kingdoms of the World, and the glory of them, yet never to fall down, and any way worship that Beast. It argued a very chaste and faithful heart, in that worthy Man, Master John Knox, unto Jesus Christ, that when Edward the Sixth, King of England, offered him a Bishopric, he refused it, as having Aliquid commune cum Antichristo, something of Antichristianism in it.  
Surely it is now time for us, not only to believe in Christ (which many think is all they need to do) but also to own him in this hour of his patience (wherein he looks to beowned by his Saints) lest he frown upon us in the day of his great power, and glory, which draweth near. And Brethren, let us make it our chief, even our only Design, and count it our greatest Privilege (though we shall be men wondered at for it) to follow, and serve the Lord Christ in faithfulness, and like Luther, in the cause of Christ, be content (though our low and carnal hearts may tremble at the very thoughts of it) to undergo the hatred, and violence of the whole world.  
Neither let us be too much troubled, nor offended at those changes, alterations, and desolations, which do, and may, and as Christ hath said, will attend the going on, and advancement of his Kingdom in the world; which was that which some, may be, well-meaning people objected to Luther, That that doctrine could not be of God, that was attended with such troubles, and desolations; who replied thus, Ego nisrtumultus istos viderem, Christum in mundo esse non crederem, Unless I should see those troubles and tumults, I should not believe Christ to be in the world. So Brethren, if we should hear of Wars, and Commotions, and upon the earth distress of Nations, with perplexity, men's hearts failing them for fear, and for looking after those things which are coming on the earth, let us not be terrified, nor offended, but (as our Saviour hath bidden us) look up, and lift up our heads, for our redemption draweth nigh.  
And because it is high time, awake, Awake oh Saints, lift up your hearts, and cry mightily unto the Lord, and never hold your peace day nor night, and give him no rest (for it will not be long) till he establish and make Jerusalem a praise in the Earth. Stand therefore with your loins girded about, and your lights burning; And ye yourselves like men that wait for their Lord, who cometh (as he hath said) as a Thief in the night, who may be upon you before you are ware, in an hour that you think not of. And however you may be hardly used, and beaten of your Fellow-servants, and Brethren too, who say their Lord delayeth his coming: Yet be not wearied, nor faint in your minds because of these things, but be ye patiented, Brethren, unto the coming of the Lord. Behold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early, and latter rain: Be ye also patiented, establish your hearts, for the coming of the Lord draweth nigh.  
Grudge not one against another, Brethren, lest ye be condemned, behold the Judge standeth before the door. For he cometh, he cometh to judge the earth, He shall judge the world with righteousness, and the people with his truth.  
And you that are of a fearful heart, be strong, and fear not, behold your God will come with vengeance, even God with a recompense, he will come, and save you, and will perform all his good word towards you, and give you an expected end.  
Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come, will come, and will not tarry. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him.  
That you, and we, continuing in all well-doing, and suffering, may be found unto praise, and honour, and glory at the appearing of Jesus Christ, is the prayer of  
Your poor, unprofitable Brethren, and Companions, in the tribulation, and Kingdom, and patience of Jesus Christ.  
Signed in the name, and by the appointment of the Church, RICHARD BREVITER, Pastor,   

Generation-Work. The Third and last part.  
Wherein is yet further showed what the designs of God abroad in the World may in all likelihood be at this present day, and in the days near approaching: Being an Exposition of the Prophecies of the Two Witnesses.  

THE PREFACE.  
TWo Prophecies there are which above all others do cast a look upon our times: First, the Prophecy of the Vials; Secondly, The Prophecy of the Witnesses. The first of these, according to that measure of light given me, I have lately written my thoughts upon. The pleasure I found in that journey, and the refreshment I had from the matter of those discoveries, together with a leading Providence to such a work, attending my finishing that part, did put me presently upon another enquiry, viz. Concerning the time when those things should be? or, How long it should be unto the end of those wonders? Being upon this enquiry, and called by it to make a more thorough search than ever before I had done into the Prophecies of Daniel, and the Revelations, first to find undoubted Principles for a foundation, and then fit matter to build upon them; I had upon the way many hints of truth in reference to the Witnesses presented to my thoughts; which after a while, seeing truth daily to come in at that door, I turning to view, saw (as I thought) a method laid before me, which did seem to me to take off, and that in a great measure, the veil from many of the principal Apocalyptical visions. Which observing and perceiving the same would be very conducible (could the thing itself be made out) to the clearing up of many mysteries, chief relating to the Witnesses; and also be a good foundation for many other Truths; which where a right order is not found, must needs lie buried; seeing there can be no sound interpretation of the Apocalypse, nor any certain conclusion drawn from the whole or any part of it, till first the true order and proper place of each Vision is found out; Crder being the foundation of all Interpretation, and not Interpretation of it; I did therefore examine the thing itself, comparing such grounds as I had in my eye, for my own, with the grounds of others laid down in their writings, for theirs. Having done this (I speak it not in the least to my own commendation, nor the disparagement of such good and worthy men, whose labours are extant on this Prophecy, of whose grace and abilities I have a far greater esteem, than either I have, or would have of my own) I found myself much more confirmed in my conceptions, than when I began, finding in most not other Argument, besides what lay in their bare Interpretations, which (as I have said before) being themselves to be founded upon Order, can be no Argument of Order. And as for the Arguments of others, which seemed at first to carry weight, I found them upon examination, either too weak to conclude the thing, or else to be misapplied: And indeed such, as that the method and order rightly stated, there would be little need of giving particular answers to them, for they would fall of themselves. Hereupon I began to put my thoughts into such an order, as seemed to me most to conduce to the making clear something appertaining to this great mystery of the witnesses which I have done in three Chapters: Whereof, the first Chapter represents the state and condition of the Witnesses, chief as to their prophesying and killing time; and that from part of the Eleventh Chapter of the Revelations, the undoubted (and as is generally conceived, the only) Prophecy of the Witnesses. The second Chapter confirms many of the Pofitions laid down in the former, by opening of the Twelfth Chapter, and proving it to run parallel with so much of the eleventh, as relates to the Witnesses prophesying, and kill time. The third Chapter is a representation of the happy condition the Church of Christ shall be in, about the time of the Witnesses resurrection; showing also how the work shall go on from that time until the Day of Christ's Appearance; and this from opening the fourteenth Chapter, which is proved to be a Prophecy of the state of the Church, and that from about the time of the Witnesses rise, until the Second coming of Christ.  
Now although the subject itself leads me to treat of many things in a prophetical manner, the accomplishment of which I conceive to be near at hand; yet do I not in the least assume to myself the title or thought of such a thing as being a Prophet; only by weighing Scriptures, and comparing one place with another, I draw up conjectural grounds that in all likelihood such and such things will shortly be done. And although I judge myself, that I may be deceived, so far as it is a thing possible that the discovering time may not be come, or that there may be after the most diligent and impartial inquiry, yet a missing of the time to which a Prophecy relates, which if miss, the mistake must needs be total, and all Interpretations false; Or if not a nussing of the time (which it is hoped in this little piece is not, my care having been above all to attain a right principle herein, it being the only foundation stone) yet an ignorance of the time, or a falling short of the true mind of the Holy Ghost, in such or such a particular phrase, or in such or such terms it useth, which though it cause not a total, yet may occasion a partial mistake; Or if neither of these, yet an adding, or mixing even in the Interpretation somewhat of man's with the mind of God, which kind of deception attends as well the interpretation of other Scriptures, as those which are Prophetical; yet have I published nothing without such grounds as I suppose will, even in the eye of an Adversary (if throughly weighed) be judged sufficient to build a conjecture upon: And possibly, another upon the like grounds, might be as incident to a mistake of this nature, should the event so prove it, as myself.  
Yet that I may not any way for the sake of my own name, disown, or expose to disadvantage the blessed Truth of Christ, which must and shall live, when the names of men shall rot; I shall be bold concerning this Discourse humbly to say, That I am verily persuaded, that as to the substance hereof, there is more in it than barely my private conjecture: And although this building may have in it much Wood, Hay, and Stubble, which shall be burnt up; yet is there also in it some Mines of Gold and precious Stones (not hitherto found out) which will abide the fire, and the day is not far off which will make experiment of both: And if in that day it shall appear that to a pound of dross but a grain of truth (which before lay hid and buried) is here dug up, and brought to light; I shall judge (Truth is of so great worth) the Lord in this Dispensation to have been gracious to me, and my labour, notwithstanding many misapprehensions, to be well bestowed. Gold at first digging never comes forth without its dross.  
And truly since I composed the same, and saw that a very little time waiting would either prove the things asserted to be false; Or if true, bring them forth with a more general acceptation, and conviction of the Truth thereof, than I either now do, or can expect it should meet with, I judged it a point of prudence to forbear a while this enterprise: But two considerations at present are upon me, which overbalance my resolutions the contrary way.  
First, A persuasion (some part of my grounds for which are offered in the Discourse itself) that a very cloudy day is to befall the Church of Christ under the Vial we at this day stand under; some shadowings of which cloud (though not the dismal storm it sends forth) will even reach us here in England, either in one way, or another: to which persuasion I have likewise, and that from some ground, this consideration added, That God hath a special design (to the end the faith of his people might not wholly fail them in this day) upon the brink or beginning of it, to let out such a light, as to the great things he is doing in the world, as shall wonderfully support the hearts of a remnant of his people, and that quite through it.  
Secondly, That the very thing which shall set on foot that glorious work of Christ against Antichrist (which is the principal part or the subject of this discourse) shall be a letting out of light into the world, a little before the time comes that the work is to be set on foot. Hence Revel. 18.1. immediately before the ruin of Rome, as the principal leading cause thereto, the Earth which before was covered with darkness as to the glorious designs of God, as touching his work in the world, is upon the sudden enlightened, and what is the issue hereof? why, a speedy and  judgement upon Babylon, as the whole Chapter shows us.  
These Considerations have made me think, that as the people of God cannot in any way perform a more acceptable piece of service to the Lord Jesus in this day, than by giving forth that light, the Lord either doth or shall give them; so likewise can they not in any work they shall put their hand unto, do Antichrist a greater mischief (next to his destruction itself) than they may in this.  
The Author acknowledgeth himself altogether unworthy of the first, unfit and unable every way in himself to the second; yet willingly would, to the measure of his Talon, be found in both. He confesseth, that neither in this, nor any thing else that he doth, hath he, or can he attain thereto, to have his heart and aims so pure and spiritual a● it is fit they should, and as he would they were; yet resolveth, that through grace assisting him, neither the Devil, no no● his sin shall make him throw aside that work, in which he may do Christ's cause or people any service, Antichrist any mischief: Which that it may be the fruit of this little piece, is, and shall be his prayer.   

CHAP. I. Wherein is set forth the state or condition of the Two Witnesses within their Prophesying time, and the time of their being killed, and that from Rev. 11. ver. 3. to 13.  

SECT. 1.  
HAving in the foregoing Preface delivered so much, as I judged meet by way of Preamble unto this our Discourse: I shall here, without spinning out the time, or tiring the Readers patience, whilst I detain him upon the way, about things of lesser concernment, enter straight way upon the thing itself.  
That the Two Witnesses are the Magistracy and the Ministry, appears to me a thing without dispute, the allusion is so clear to Zerubbabel and Joshua, compare Rev. 11 4. with Zech. 4 11, 14. of which two, one was chief Magistrate, the other chief Priest: and both these, Prince and Priest, were Sons of Oil, i.e. anointed in times of old, therefore by Zechary and John both, called two Olive trees: Only there is (as Mr. Woodcock in his Treatise of the Two Witnesses hath observed) this twofold difference betwixt the Type and the Antitipe.  
1 Ze●hary sees two Olive Trees, but no Temple; But John sees first a Temple, for 1. and then two Olive trees. The reason is, they in Zecharies time had as yet no Temple built, but were to begin the world anew; But now the work of John's two Witnesses, is not to build a Temple anew, so much as to preserve and keep that they had.  
2 Zechary seethe two Olive trees, and but one Candlestick: John two Olive Trees and two Candlesticks; the reason is this Zechary wrote in the time of the Law, whilst the Church was National, and so the two did belong to one Church, John in Gospel-times when Churches were Congregational, and so the two might be of several Churches.  
Now the thing which doth yet further persuade me to hold to this Exposition, is, That excellent Analogy it carries with it to that of the two Beasts, Chap. 13. which two Beasts (as I have made appear upon the Vials, p. 101, to 108.) are no other, but Antichrist in his Civil and Ecclesiastical State, or the Magistracy and Ministry of Antichrist. Now observe it, as Antichrist by a twofold power, a power Magisterial and Ministerial, doth all the time of the Two and forty months oppress the Woman, drive her into the Wilderness, tread under foot the Holy City, i.e. the People, Truths, and Worship of Christ: so doth Christ all this time, by the very same twofold power, comfort and nourish the woman, bear witness unto, and maintain his own truth and worship alive in the world. So that in short, Christ raiseth up his Two Witnesses in opposition to Antichrists two Beasts: Antichrist for Forty two months, or One thousand two hundred and sixty days, stands up with two Beasts to blaspheme God, persecute the Saints, tread under foot the Holy City; Christ against him stands up with Two Witnesses to maintain his name and honour, cherish his people, uphold his cause and worship in the world. And as Antichrists two Beasts are no other but the false Magistracy, and Ministry: so contrariwise Christ's two Witnesses, are his true Magistracy, and Ministry.   

SECT. II.  
THey are called Witnesses, their name being given them from their work, because their work is to bear witness for Christ against the Beast; and that each in his place all the Forty two months that the Beast doth Tyrannize, and the Holy City is trodden underfoot.  
The Magistrate, as a Magistrate bearing public witness against the unjust oppressions of the Beast, and his lawless Tyranny over the Estates and bodies of men, yea and consciences too. The Minister, as a Minister against the cursed institutions of Antichrist, either in Doctrine or Discipline.  
Here its necessary we distinguish betwixt that general witness-bearing that is common to all ages; and that special witness-bearing which is peculiar to these Witnesses, and to this time, viz. of the one thousand two hundred and sixty days.  
There is a general Testimony which the people of God in all ages give for Christ against the World, Sin, Satan, Oppression, Error, etc. But that testimony barely doth not bring him who bears it within the number of these two Witnesses. A Magistrate in his place, may oppose Tyranny, Oppression, etc. a Minister in his, error, and false Doctrine, and yet neither of them Christ's two Witnesses, if there be not in both an opposing themselves to that special evil, whether it be in things Civil or Ecclesiastical that was at first brought in, or being brought in is upheld by the Beast; for the peculiar work of these witnesses, and the thing wherein lies the specifical difference betwixt these witnesses and others, is, That these bear witness for Christ against the Beast. Which is most evident,  
1 Because Christ hath paired his Witnesses in the same manner as the Beast hath his. The Beast (as but now I observed) stands up with two witnesses, viz, an Antichristian Magistracy and Ministry, to maintain his cause. On the contrary, Christ stands up with two witness, (or a pair of Witnesses) viz. a true Magistracy and Ministry, to oppose the Beast, and maintain his cause.  
2 Because It's for this Reason Christ entitles them my Witnesses— because in Christ's behalf they shall stand up against Antichrist; as those are said to be such a man's witnesses, that bear witness for him against his Adversary. All that time the Beast stands up, and would persuade the world that he is in the truth, and his cause the right; these two Witnesses on the contrary stand up, and profess before the world, that he is the Beast, and his cause the cause of Antichrist, and not of Christ.  
3 Which is the principal Reason, because the time that these Witnesses bear their witness, is the very time of the Beasts reign. The time of the Beasts reign, and treading under foot the Holy City, is Forty two months, Rev. 13.5, Chap. 11.2. The time of these two Witnesses is One thousand two hundred and sixty days, Vers. 3. And I will give power to my two Witnesses, and they shall Prophecy one thousand two hundred and sixty days—  
Now that the Forty two months, and the One thousand two hundred and sixty days are one and the same, I prove, not only from the general consent of Expositors, who acknowledge the thing, giving this reason for it, Because (say they) forty two mouths reduced into days, and reckoning thirty days to each month, which is the Grecian account, which John writing to the Church of GOD then resident among the Greeks did observe, make up the full sum of One thousand two hundred and sixty days, not a day over or under. But I prove it hence, that indeed this thing must needs be so; for let it be considered what is the very cause that these two Witnesses wear sackcloth this long term of one thousand two hundred and sixty years, the cause is, not the sufferings of the Saints thoughout this time, for had that been the cause, than should these Witnesses have put on their sackeloth more early, viz. with the time of the ten first Persecutions, which was a day of as sore sufferings as ever any hath been since, but then these two Witnesses here mentioned were not in their sackcloth; but contrariwise, the Woman all that time was clothed with the Sun, Chap. 12.1. the two Witnesses in Sackcloth therefore were not then up: But the cause, yea, the very cause why the Witnesses wear mourning attire, is, because they hear the continual Blasphemies of the Beast against God, his name and Tabernacle, and them that dwell in Heaven: They see the Holy City, the Truths and Worship of Christ trodden under foot by the Beast, and they not able to rescue them out of his hands, this makes them put on sackcloth, and mourn before the Lord. Now consider, the term of time that is given to the Beast to continue to do these things, is forty two months; this being so, it will follow, that in case this forty two months were a time either longer or shorter than the one thousand two hundred and sixty days; then must also the witnesses wearing sackcloth be by so much longer or shorter than 1260 days: for continue the cause, and we continue the effect also; and contrariwise, take away the cause, and the effect ceaseth.  
Upon this Principle, it being a thing manifestly clear that the 42 months, the 1260 days, make up but one and the same number of years, which also must of necessity begin and end together; Hence it is evident, that that very act, which I may call the constitutive act, i. e. the act which makes these Witnesses to be such, is bearing witness against the Beast; take this away, though they may stand up against all the evil that is in the world besides, yet are they not Christ's Witnesses, if they do not in particular appear against the evil of the Beast; for if this be not the meaning, what reason is or can be given, why their witness-Bearing should be thus restrained only to the time of the Beast; seeing in the other sense it's a duty in all ages to bear witness, and those Instruments the Lord hath raised up in all ages have done it.  
1 Hence a man may be a godly man, and in a more general way bear witness for Christ, and yet none of Christ's Two Witnesses.  
2 Hence it's of more concernment than many are ware of, to be enquiring into, and publicly appearing against whatsoever is of the Beast, though the thing be never so small. A man in public place may cease to be a witness of Christ, if publicly he do not bear witness against these things.  
3 Hence, such Laws, Principles, and Practices as tend to suppress this witness-bearing against the Beast, are themselves expressly Antichristian, and of the Beast,   

SECT. III.  
THese Witnesses are called two, because of the fewness of them, say some; Because two is a number sufficient to bear a witness, and without two a witness is invalid, say others. I no way disapprove these conjectures, but I must confess, I judge it most agreeable to the Text to say, they are therefore called two, because they consist of two sorts, or two ranks of men, viz. Christ's Magistrates and Ministers that he hath raised up to maintain his cause against Antichrists Magistrates and Ministers.  
They are said to be clothed in sackcloth, to note thus much, That all the time of the 1260 days their condition shall be outwardly low, they being trampled upon, and truden under foot by the Beast: But more especially to signify how that these Two Witnesses should all this time be inwardly law, wearing sackcloth (the mourning attite in times of old) mourning before God, because (as I have said) they hear his glorious Name blasphemed, behold the Holy City trodden under foot, and the whole world deceived by the Beast.  
They are said by fire to destroy their Enemies, ver. 5. To shut Heaven that it rain not in the days of their Prophecy, ver. 6. both which things are taken out of the History of Elijah, 1 King. 1.10. 1 King. 17.1. Farther, they are said to have power over waters to turn them into blood, and to smite the earth with plagues as often as they will, ver. 6. which is taken out of the Story of Moses and Aaron in Egypt.  
The whole (as I conceive) sets forth this, the great damage that the Antichristian party shall sustain all the time of the 1260 days, by means of these two Witnesses: who shall have such power with God, as oftentimes to bring down his heavy wrath upon the persons of their persecutors, which is the thing noted ver. 5. by their devouring and killing their enemies by fire: and also upon their principal interests, which I take to be the thing specially intended, ver. 7. by their shutting Heaven, turning waters into blood, smiting the earth with plagues, i.e. The Popish Heaven, waters, earth, shall all suffer by means of these two Witnesses in the time of their prophecy.  
By the whole description of the two Witnesses (as saith our Germane Author in his Cl. p. 66, 67.) God doth declare that what mercies in times of old he hath showed unto his people, the Children of Israel, the same he will also show in the New Testament unto them that believe. He will give them Joshuahs' and Zerubbabels', saithful Teachers, and religious Rulers and Governors, who shall fit and edify them unto the Temple of God, and as Candlesticks give light unto them with their pure doctrine, and as Olive trees assist them with powerful consolation. He will give them zealous Elija's, and Elisha's, who shall fight against the whore Jezabel, the Priests of Baal and other persecutors.  
He will also at length send them his Moses's and Aaron's, who shall deliver them, and bring them forth out of Antichristian bondage.   

SECT. iv  
THe Witnesses, their testimony finished, are to be killed, v. 7. And when they shall have finished their testimony, the Beast that ascendeth out of the bottomless p●t shall make war against them, and shall overcome them and kill them. In this state they are to continue three days and a half, ver. 9, 11. Though our discourse of the three days and a half according to the strictness of order should come in afterwards, yet in regard the opening hereof will afford us light into some things that follow, I have chosen to place it before.  
That these three days and a half cannot be (as is the opinion of many worthy men, who look upon the death of the Witnesses to be a corporal death) a time equivalent to the 1260 is evident;  
1 Bec. then there should be no distinction at all betwixt the time of their Prophesying and their being killed, if through all the 1 260 days, which is the time of their Prophecy, we should suppose them to be killed, Now the Text hath made a manifest distinction betwixt these two times.  
2 Becanse it's improper to say that Christ's witnesses against Antichrist should prophesy all the 1260 days and yet be killed too; For put case the Beast all this time did put some to death, yet so long as Christ at the same time, and in the same place had always others in their room, his witnesses were not killed. A man is not without witness, though some witnesses are taken away, in case others stand up and appear in their room. Nay those witnesses which all the 1260 days were put to death by the Beast, did most ominently in dying bear witness for Christ, for to dis for the truth, is a living standing testimony to it. That killing therefore could not be a kill as witnesses, he who for truth's sake loves not his life to the death, is even in dying a most glorious witness of the truth.  
3 It's said ver. 10. that when the two witnesses lie dead, the dwellers on the earth rejoice, for this reason, because they are dead who tormented them. Now did the dwellers on the earth thus rejoice all the ●260 days? when were they then tormented? Will the Text bear it to say, they were tormented all this time, and yet rejoiced too? This the Authors or upholders of this opinion must necessarily assert. Nay why do they rejoice at their death? why, because being dead they fear no hurt from them, which whilst they prophesied they did, for they felt of them, as ver. 5 6. therefore their prophesying and killing must be as two distinct things, and so at two distinct times.  
4 Because, How could they be witnesses all this time if dead? Doth a man when he hath a cause to be tried go to dead men that they would stand witnesses for him, or to living? Or how did they Prophecy if dead? Can dead men prophecy, or are prophesying men dead?  
5 Why are they said to be killed only in the street (or one street) of the great City, ver. 8. and not in the whole City? seeing in this sense they have been within the 1260 days more or less killed all over the great City, i.e. throughout the whole Papal Jurisdiction?  
6 What difference will there be (according to this opinion) betwixt their being killed and put into graves, if we take both for a bodily death, which this opinion doth?  
7 And lastly, How (according to this opinion) are they all the three days and a half kept unburied? or how at the end of these three days and a half shall those Witnesses which were killed rise again? for shall we think thus, that the bodies of Saints martyred by divers means, and in sundry places, for the space of 1260 years together, shall all that time lie unburied, be kept out of graves? And then 2. This time expired, life enters into these bodies, and they rise again. The Text according to this interpretation doth strongly enforce both, for if we conceive their kill to be corporal, by the same reason must their burial and their resurrection also.  
We are necessitated therefore from the clear Text, and reason itself, to reject this opinion, and seek another. That therefore which is more consonant to the words, and doth not wrap us up in such a labyrinth of Intricacies, is to interpret the three days and a half (which is the time of their being killed) of ordinary Prophetical days, noting three years and a half, which three years and a half are not to be added to the 1260. as a lesser period, which takes beginning where the greater ends, because then (as one saith well) the Beast should Tyrannize above 42. months, the woman be in the Wilderness above 1260 days, namely 1263 and a half, whereas the utmost tyranny of the Beast is but 42 months, the utmost period of the woman's being in the wilderness but 1260 days; but we are to look upon them as a smaller period comprehended within the greater; or to speak plainly, we are to understand them of the very last three days and a half of the 1260. and therefore M. Mede in his Cl and our Germane Author in his, both translate those words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when they shall have finished their testimony, Chap. 11. thus, Cum finituri sint testimonium suum, When they are about to finish their testimony, the 1260 days now drawing to an end, then shall the Beast make war against them, overcome them, and kill them.  
As for that urged by a late Author, who calls in reason to be Umpire or Judge in this business, how the Beast now ready to die (as our Author supposeth he will at the end of the 1260 days) should be so magnanimous and warlike as to kill the Witnesses? how (the Sea being at this time tempestnous, the earth terribly shaken) can it be imagined that the Sont of the Sea and Earth, i. e. worldly men, should be so jocund, and to banquet it, sport it, make merry, send gifts one to another, etc. as they shall do in the day the witnesses lie dead. I say no more but this, that all time upon a mistake, viz. That the rise of the Witnesses shall not be till the Empire of the ten-horned Beast (i.e. Civil power of Antichrist) is in a manner destroyed: and this upon another, that the subject of the fifth Vial is the political state of the present Roman Empire (or Antichrists Civil State.) But as I have in my discourse upon the Vials proved the Subject of that Vial to be another thing: so let me say here to the first, it cannot be, because the Whore but a little before Rome's fall is so high and proud, as that she fears no danger, but saith, I sit as a Queen, and am no widow, and shall see no sorrow, which were her political State (where lies her outward strength, and as for inward she hath none) destroyed, she should have little cause thus to brag and brave. Nay what do the witnesses after their rise, if the Beasts power were destroyed before? only kill him, whose sword was taken away before they came at him? Or how falls the tenth part of the City, upon their rise, if it were fallen before?   

SECT. V  
AS for the particular time of the Witnesses slaughter, the most certain and convincing demonstration that can be given thereof, is, that which must be fetched from a right supputation of the 1260 days, which is the term of their Prophecy, their kill time being (as hath been faid) the very last three days and a half of the 1260. But because the doing hereof, to free the truth from the mists men have raised about it, will require in a manner a Treatise of itself; and also because no Mystical number, by reason of that glorious harmony that is in all, can carry with it that forcible demonstration going alone, as will appear to be in it, when accompanied with others; I shall therefore (that I may not make this single Section to become a Book) wave this enquiry in this place, contenting myself to lay down two or three more general Conclusions, concerning this Grand Question, What time we are to pitch upon as the kill time of the Witnesses?  
The Conclusions themselves are these:  
1 CONCLUSION, That the kill of the Witnesses shall be in that very three years and a half, which shall immediately precede the Jews first stirring, which is manifestly clear hence, because daniel's 1290 days which point us to the time of the Jews first stirring, are concurrent in their end, with the end of he time, times, and a half, which is the time of the Witnesses rising, as shall be made appear in our following Discourse.  
2 To this agrees what I have formerly written upon the Vials. The rise of the Witnesses I have there stated under the fourth Vial. The drying up of the Turkish Powers, thereby to instate the Jews in their own Land under the Sixth. Now as the first stirring of the Jews must needs be some little time before the sixth Vial is poured out, because their stirring is (as I have showed) the chief moving cause to the Gentile Saints to engage in this War against the Turk: So also it is observable, that the time from the Witnesses rise until the pouring out of the sixth Vial, shall be but a very little time, the fourth and fifth Vials being both to be poured out in an instant upon the resurrection of the Witnesses, as may be seen with the reasons thereof in our Discourse upon the fifth Vial. Hence, in regard the first stirring of the Jews must of necessity be before the pouring out of the sixth Vial, as the cause is before the effect, and the time betwixt the Witnesses rise, and the sixth Vial is so short, we may very well conclude, that the first workings among the Jews themselves in a way of stirring, will be upwards, even as high as the time of the Witnesses resurrection.  
And for this reason, because the Jews shall about the time of Rome's ruin (which falls in the middle time betwixt the fourth and sixth Vials) be stirring, are the praises rendered for Rome's fall (as is Mr. Cottons conjecture) expressed by an Hebrew word, Hallelujah, Revel. 19.1, 2, 3, 4.  
2 CONCLUSION, That the kill of the Witnesses shall be but a little before the downfall of Rome, which therefore presently falls upon their rise.  
First, The Order of the Vials proves this, for under the fourth Vial the Witnesses rise, as upon the Vials I have showed. This Vial is poured out in an instant, and therefore said to be in an hour; In the same hour the tenth part of the City fell, Rev. 11.13. that is, Germany, one of the ten Horns, and the very place (as shall appear by and by) where the Witnesses lie dead, is upon their resurrection, in an instant broken off, from being any longer a Horn in Antichrists Kingdom; and then as the next thing, and that in an instant too, is Rome ruined, by the pouring out of the fifth Vial. So that Rome's ruin succeeding presently upon the rise of the Witnesses, their kill must be but a little before it.  
Secondly, This is further clear, Rev. 18.7. where we have the proud Whore instantly before her downfall glorying, I sit as a Queen, and am no widow, and shall see no sorrow. What is the cause hereof? Ans. Undoubtedly the very same with the cause of that joy and triumph of the Papals, which is expressed by making merry, sending gifts one to another, Rev. 11.10. And what was that, but the death of the Witnesses? as the Text tells us. Upon this Victory over the Witnesses, that had been but a little before struggling with her, and like to have ruined her, the Whore is now so imperiously proud, that as Nebuchad●ezzar of old, a little before his fall speaks out, Is not this great Babel that I have built; so she also in her pride cries out, I sit as a Queen, am no widow, and shall see no sorrow; as to say, I was lately afraid I should have been spoilt of my glory, been made a widow, and seen sorrow, but now it is otherwise, my enemies are under my feet, I am Mistress and Ruler, therefore I sit as a Queen, etc.  
And that the kill of the Witnesses should be here noted, is yet more clear, if we consider, how that as those words are spoken in the present tense, and therefore cannot relate to former past boastings, so do they admirably agree in point of time to the kill of the Witnesses; for that (as I have said) is to be in the very last three days and a half of the Beasts Tyranny, and the Witnesses wearing Sackcloth, which time is no sooner expired, but, as one of the first things, Rome is ruined; accordingly this boast is immediately before Rome's ruin. And therefore observe the words themselves, and you shall find, that even whilst the Whore is in this jolly fit, instantly and unexpectedly comes her ruin upon her, and the downfall of Rome her chief City, Rev. 18.8. Therefore shall her plagues come upon her in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord God who judgeth her; Vers. 10. For in one hour is thy judgement come. So Vers. 17.19. One day, one hour, that is from the time of her glorying, whilst she is thus glorying over the dead Winesses, up start the Witnesses, down falls Rome.  
3 CONCLUSION, That the kill of the Witnesses shall be in the latter end of the third Vial.  
Two things proved make this Conclusion firm.  
1 That some Vials shall be poured out before the slaughter of the Witnesses.  
2 That the Vials poured out, shall be only the three first.  
The first of these is sufficiently proved by Mr. Woodcock in his Treatise of the two Witnesses, p. 20 21, 22, 23. I shall not here repeat his Arguments, but refer the Roader to the Author himself, with adding this farther word, that John being, by one of the seven Angels which had the 7 Vials, carried away into the Wilderness, there to have the interpretation of the Vials, is to me a manifest Argument, that some of the Vials are poured out whilst yet the Woman remains in the wilderness; why else should the Angel of one of the Vials carry John into the wilderness, there to learn the meaning of this mystery, if the true Spouse of Christ, to whom he reveals these secrets, were not, and that even in the time of some of the Vials, abiding there? Yea let me add (which will something more help us) that I conceive this Angel to be no other but the Angel of the third Vial; my reason is, because the interpretation of the Vials, which is the thing revealed to John, Chap. 17. Chap. 18. etc. gins with the third Vial, for the first thing after the description of the Whore herself, which is to be judged, that relates to her judgement, is the Lambs overcoming some of the Horns, vers. 14. which act is to be referred to the third Vial, as I shall show presently. And indeed the reason why in the explication of the Vials, the two first are left out, and the Angel gins with the third, is, because (as I have observed upon the Viols, p. 260, 261, 262.) Christ in the two first Vials is but regaining his own, not yet invading his Enemy's Dominions, till the third: Now because all that John in the explication hath showed him, is only the judgement of the Beast and Whore, which (as I have said) are first described, than their judgement piece by piece declared; therefore the two first Vials are omitted, as being another thing, rather (I say) Christ's getting his own, then as yet judging his Enemy, and he gins with the third, where the judgemen of the Where, the work of breaking the Great Image, casting down the Thrones of the Fourth Beast gins.  
This being so, as it teacheth us that the discovering-time of the Great Whore in her true Colours, and the judgements o● God to be executed on her, and the glorious Kingdom of Christ to follow thereupon, is to be looked for under the third Vial, the Angel of that Vial showing John these things; So also it teacheth us, that under the third Vial, the Church is to be in the wilderness, therefore John is carried thither to learn these things: But beyond this Vial she is not to be there, as also I shall show by and by: The term therefore of the Woman's being in the wilderness expiring under the third Vial, it hence follows, That the death of the witnesses, which is the concluding time of that long term, should likewise fall under the third Vial.  
And indeed, because the blackest day, one of them that ever the Church of Christ met with, is to befall her under the third Vial, in the latter part of it, therefore (as I conceive) are the glorious discoveries of the judgement of the Great Whore, and the Beast her Enemy, and of the Kingdom of Christ, following thereupon, made known to the Saints under the third Vial, to bear up their spirits in this day; it being the way of God with his people, wh●n he brings any fore sufferings on them to forelay them with somewhat which may make them able to bear it. This I add in the general only.  
I come now more particularly to prove the thing, viz. That the kill of the Witnesses is to be under the third Vial, at the latter end thereof.  
My Reasons are these;  
1 Because the Angel of the fourth Vial hath this work committed to him by special dispensation, over and besides the pouring forth of his Vial (though he performs it together with that) viz. To give call to, and assist the Witnesses rising. (See my Discourse upon the fourth Vial.) By consequence therefore, the Witnesses must lie dead in the latter end of the third, because the Angel of the fourth Vial, no sooner gins to pour out his Vial, but immediatel, they are rising.  
2 Because the particular acts of the Witnesses immediately preceding their kill (which killing therefore is recorded in the next verse after these acts, Rev. 11.6, 7.) seem to me to have a peculiar look unto the three first Vials, agreeing with them most exactly (according to that interpretation I gave of them, whilst yet I had no such thing in mine eye) both in their subjects and effects also. As let us compare each with other.  
1 The subject of the first Vial is the Popish Earth; the effect, an infectious sore; accordingly the Witnesses are said to smite the Earth, and that with plagues, or infectious sores, as often as they will.  
2 The subject of the second Vial is the Popish Sea, i.e. the Romish Ecclesiastical, or Church-State: The effect of it, a discovery of the same to be corrupt and mortal; accordingly the witnesses have a power to shut Heaven that it rain not, that is, they shall make it appear, that the Antichristian Heaven, or Church-State (so much boasted of as being the only Church) is a dry barren Heaven, affording no rain, to give life or nourishment to those that live under it.  
3 The subject of the third Vial is the Rivers and fountains of waters; the effect, they become blood; accordingly, the witnesses have a power to turn waters into blood. Now these acts performed by the witnesses immediately before their kill, agreeing so fully to the three first Vials in their subjects and effects both; undoubtedly we are not to look upon this admirable Harmony, to be a thing falling by accident (especially considering too, that by these acts the witnesses are said to torment the Papals, ver. 10. which to do by Saints and Witnesses, is the proper work of the Vials,) but rather to have its rise in the alwise Counsel of God, who hereby would give his to understand, that the three first Vials are to be poured out before the fourth, than the death of the Witnesses to be expected.  
This Observation confirms me in two things.  
1 That in stating ourselves (in my discourse on the Vials) to be at this persent time under the third Vial, I was led to state the thing aright.  
2 That the judgement there made of the subjects and effects of the three first Vials is truth, by reason of the answerableness of the Vials, according to that interpretation, to the acts of the witnesses immediately preceding the time of their slaughter.  
3 Reason, Because the slaughter of the witnesses is to fall in the interval betwixt the War of the Lamb with the Kings of the Earth, Rev. 17.14. and the ruin of Rome. This war of the Lamb is a Civil war, a war made by a Civil sword, because it is a war made with the Beasts civil Power, namely, his horns; And secondly, It is a Civil Power, namely, some of the ten Kings, that are vanquished by this war, He shall overcome them— that is, such of the ten horns, or Kings, as shall war against him, (the whole, or all the ten horns being here put for a part) and for this reason. I conceive, doth the Lamb at this day go under that Title, King of Kings, and Lord of Lords, because in this war he shall vanquish and tread under foot Kings, Lords, etc.  
Now this war must by all circumstances be a war within the Vials.  
1 Because Its the Angel of one of the Vials that shows it unto John, ver. 1.  
2 Because Christ hath so many chosen ones accompanying him in this war, which is an Argument that Christ had many in the world at this day who had got the victory over the Beast, and could stand and face him in a warlike way, which was not till the work of the Vials was begun.  
3 Because Its the immediate forerunner of Rome's ruin, the story of which therefore comes in, in the next Chapter.  
It being so, this war can belong to no other but the Third Vial, the subject of which, I have showed upon the Vials is some particular States and Kingdoms subjected to the Beast, i.e. some of the ten horns, whose Heads, Rulers, &c, fall by the pouring forth of that Vial. Nay it must be so, because (as I have said before) this is the first thing revealed to John as touching the judgement of the Beast, whose judgement (in the explication of the Vials) gins with the Third Vial.  
Now observe in the interval betwixt this war and Rome's destruction, we have the proud Whore brought in glorying Chap. 18.7. I sit as a Queen, etc. and what's the cause hereof, but only the Victory obtained now, in the concluding time of her Kingdom, over the witnesses, as we have already noted. I therefore conclude, the slaughter of the witnesses must fall in this interval. If in this interval, then must it be in the latter end of the Third Vial; for upon the pouring out of the Fourth they rise; yea, the Fourth Vial being to fall upon Germany (as in opening the Vials I have showed) and Germany being (as shall appear) the place in which the witnesses lie dead, it cannot be thought that the death of the witnesses should or can come under the fourth Vial; for how improper, yea absurd would it be to say, Christ's witnesses by the power of the Beast lie dead in Germany, even whilst Christ by his people is pouring out a Vial of wrath upon it? It must therefore of necessity be, seeing we are to place their killing betwiut the war of the Lamb with the Kings of the Earth, and Rome's ruin, that we should place it towards the end of the third Vial.  
Obj. But it may be said, That the Vials are all to come under the seventh Trumpet; for upon the sounding of the seventh Trumpet, it is said, Thy wrath is come, Rev. 11.18. and what wrath should this be, but the Vials of wrath? if so, then must the kill of the Witnesses, which appertains to the woe of the sixth Trumpet, be past and over, and that before any one of the Vials are poured forth.  
Ans. 1. For the matter of the Objection, it cannot be, that all the V●als should come under the seventh Trumpet,  
1 Because Its expesly said of the seventh Trumpet, that in the days when the seventh Angel should begin to sound, time should be no longer, Chap. 10.7. But if after his sounding all the Vials were to be poured forth, which already in pouring forth have taken up above 100 years, time (even after his sounding) should be a great while.  
2 Because It's also said in the same verse, That when the seventh Angel should begin to sound, the mystery of God should be finished: but if all the Vials, which comprehend within them the whole mystery of judging the Beast, conversion of the Jews, etc. were to be poured out afterwards, then could not the time of the seventh Angels sounding be the finishing time of mysteries, but rather the beginning time. It cannot therefore be that the seventh Trumpet should comprehend within it all the Vials; it is therefore better to say that the seventh Trumpet is contemporary with the seventh and last Vial only; and indeed they very patly answer the one to the other, for  
1 Upon the seventh Trumpets sounding, it's said, The mystery of God is finished. So upon the seventh Angels pouring out his Vial, It is done, What is that? but the same with the other, it is finished.  
2 Upon the seventh Angels sounding, the Kingdom of this world are all subject to Christ, Rev. 11.15. now the doing of this is the proper and peculiar work of the seventh Vial, as our discourse on that Vial proveth.  
3 The seventh Angels sounding, is the time of rewarding Saints, not some only, but all of them, small and great, ver: 18. this comes under none of the Vials but the seventh only, which comprehends within it the time of the New Jerusalem, the time of rewarding the dead and living Saints.  
4 Upon the seventh Angels sounding there are lightnings, and voices, and thunderings, and an earthquake, and great hail, ver. 19 This is peculiar to the seventh and last Vial, and answers to the plague of it almost verbatim, Revel. 16.18, 21. Therefore I say the seventh Trumpet is contemporary with the seventh Vial, and no other. The matter of the Objection is therefore a mistake.  
2 For the ground of it, which lies in these words, Thy wrath is come.  
Ans. This wrath is not to be understood of the wrath of all the Vials, but only of the last, which because it shall be the greatest wrath, hath an emphasis put upon it, Thy wrath, as if Christ had never been angry till now, that is, comparatively the former wrath was but a Fleabite to this. Hence (which confirms our sense) the day of the seventh Vial (which is all one with the Battle of Armageddon) is called the day of Christ's wrath, Psal. 110.5. The fierceness of the wrath of Almighty God, Revel. 19.15. The day of vengeance, Isa. 63.4. Of indignation, chap. 66.14. The great and terrible day of the Lord, Joel. 2.31. Mal. 4.5. all confirming this, that this dreadful time of the Lamb's wrath doth more properly relate to the last Vial only, than to all the Vials in general.  
From all the three former Conclusions put together, I make up this, viz. That the day of the Witnesses killing must in all likelihood be already begun, and not much more than begun. For sigh from our first Conclusion, their rise must be concurrent with the end of daniel's 1290 days, which beginning from Julian's time, expire A.D. 1656. as see Generation work, part 1. p. 51, 52, 53, 54. And sigh from our second Conclusion, their kill must be a little before Rome's ruin, which (for what I have said under our first) doth in a manner contemporise with the other. And sigh from our third Conclusion, their kill must be under the Third Vial, which is manifest from our discourse upon the Vials, to be the Vial we stand under at present. I therefore from the whole conclude, That this black day is in all probability begun, and the Witnesses do at this present time lie dead.  
Hence it is a thing we must expect, that yet a little while, until this cloud is toward blowing over, the work of Christ in the world will go on but heavily, for there is reason for it (as I shall show anon) that within the day the Witnesses lie dead, though their kill be a particular act, an act restrained to one place only, yet that the work and cause of Christ in general, should the greatest part of that day labour under a Cloud.   

SECT. VI  
THe Beast killing the Witnesses, the Text tells us is the Beast ascending out of the bottomless pit, ver. 7. of which Beast I have discoursed upon the Vials, p. 97, 98, 99, 100 where this Beast is proved to be the Roman Civil and Ecclesiastical State, or the Antichristian Magistracy and Ministry, both laying heads together, and joining hands to kill the two Witnesses of Christ, viz. The true Magistracy and Ministry.  
And here it is observable, that Antichrists Magistracy and Ministry, though two, yet are called but one Beast, as also Rev. 13. last. One number is assigned to both the Beasts; whereas the Magistracy and Ministry of Christ, take them in the time of their Prophecy, when they are killed, or when they rise, they are still two, and spoken of in the plural number. What may be the reason hereof? Ans. Christ's Magistracy and Ministry keep their powers distinct and therefore they are two; Antichrists mix their powers, and therefore they are one. That Magistracy and Ministry therefore, which wove and intermix their powers, making and using in a manner but one sword, whereas they should do two, are neither of them Christ's, but both the Limbs of Antichrist; nor are they in the account of the Holy Ghost witnesses, but beasts, who calls them so, Rev. 13. yea lays down this as the principal character of the two Beasts, that notwithstanding they were two, yet did the one exercise the others power, for the second Beast exerciseth all the power of the first, vers. 12. Now though the power of a Beast is ordinarily stronger than the power of a rational witness, yet by how much the rational creature is more honourable than the sensitive, by so much are those in whom the witnessing power remains, more honourable than those, whose power is only the power of Beasts.   

SECT. VII.  
AS touching the Nature of the Witnesses death; we are not to conceive thereof as though the same were to be a corporal kill, which no way agrees with this Prophecy, for,  
1 Such as is their resurrection and ascension, such their death; but their resurrection and ascension is not corporal, therefore not their death.  
2 This Killing must be such a Killing as that they may in the time of their being Killed, lie dead as witnesses; for otherwise we cannot distinguish their kill, from their Prophesying, if we suppose them in both to give testimony, and bear witness for Christ against the Beast; But a corporal kill of witnesses doth not make them cease to bear witness, but rather to bear witness in a more eminent manner, as hath been before observed. It is not a corporal killing therefore which is here meant.  
Quest. What manner of Death than is it?  
Answ. A Death (as I conceive) partly Civil, and partly Spiritual.  
1 Partly Civil, which shall be a deprival of the witnesses, in a very great measure, if not totally, of their Civil Liberties, and the free exercise of their Religion. The godly Magistracy shall be put out of office, and so be in no capacity as Magistrates to bear witness; the godly Ministry, by penal Laws have their mouths stopped, and not suffered as Ministers of Christ to bear witness. This shall be their death, as to the Civil part of it.  
2 This death shall be partly spiritual, and herein (as I conceive) the blackness of the day shall principally lie, and not in Bloodshedding; for observe, though the Beast hath a will to this latter, viz. to kill the witnesses outright, yet is he not permitted to do it, vers. 9 Now this spiritual death shall consist chief in this, viz. That the witnesses shall all this three years and a half be so left of God, as that they shall not have that courage that was in the people of God, all the time of the witnesses Prophecy; who then did not love their lives to the death, but mantained the truth, and opposed the Beast with their blood: But I say, now they shall want this courage, choosing rather cowardly to lie down (though stripped of Liberty and Religion both) as men quite bereft of spirit and life, then boldly, as did their famous Predecessors, stand up for Christ, and protest against the Beast. And such a day as this, is by far a worse day, then to see Saints killed with the sword, for whilst it is thus with them, they are honouring their Lord and Master, by bearing testimony, though with their bloods, but now they are shaming of him, yea Religion itself, by deserting their Colours.  
And the Reasons why I conceive of the thing after this manner, are,  
1 Because they cannot in any other way be said to lie dead as witnesses, which must be, because otherwise (as I have said) there is no distinction at all betwixt their Prophesying and their Killing.  
2 Because their resurrection at the end of the three days and a half, is by a spirit of life from God entering into them, vers. 11. i.e. a spirit of courage and boldness now to stand up for Christ, and Protest against the Beast, put into them by God, which before was wanting. Therefore, I say, the death here spoken of is not a corporal, but another manner of death, and the we of the day shall lie more in being forsaken of God within this time, then in being tormented or martyred by man.   

SECT. VIII.  
THe place in which the Witnesses lie dead, is not the whole Papal Kingdom, but some particular Nation, or some one of the ten Horns.  
The Reasons are,  
1 Because (as our Germane Author in his Cl. p. 73. hath well observed) they are said to lie dead, not in the streets of the Great City, in the plural number, but in the street, in the singular, Rev. 11.8. And their dead bodies shall lie in the street (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the Great City. Noting, that their kill shall be in one street, not in all the Papal Kingdom.  
2 Because upon their resurrection, the whole City, i.e. all the Papal Kingdom is not overthrown, but only a tenth part, vers. 13 And the same hour— the tenth part of the City fell. Now observe. There where the witnesses lie dead three days and a half, there this time expired they arise; where they rise, in that place doth the Papal power fall before them, upon their rise, or otherwise they could not rise, for that power would keep them down; so that look how far we extend the kill and rising again of the witnesses, so far must we extend the ruin of the Papal power, and that in the very same hour they rise. But now the Great City or Papal power is not wholly destroyed upon the witnesses rise, but a tenth part only falls; therefore the rise of the witnesses, and so consequently their lying dead, which goeth before it, is not to be looked for all over the Papal Kingdom, but in a tenth part only. Or thus, we are not to conceive that all the witnesses Christ hath within any of the ten Horns, shall at this time lie dead; But Christ's witnesses only in one of the ten Horns, the death of a part, being here put for the death of the whole, and well may it, considering how remarkable this death shall be for the nature of it.  
It would therefore be inquired into, seeing that this is to be but in one tenth part, what part or place that is.  
Answ. I have in my Discourse upon the Vials, Vial 4. affirmed the place to be Germany; and I may truly say, that what I then affirmed more doubtfully, I am by looking more intently upon this subject of the witnesses, much persuaded of, and confirmed in. One reason which sways with me is, because the Holy Ghost seems to speak of the place by way of eminency, as being the most noted place of the whole Papal Kingdom, vers. 8. The street of the great City, i.e. the noted street, the Market-street, or (as I may say) the Thoroughfare, so vers. 10. The tenth part of the City fell, the Original reads the words with an Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That tenth part of the City, i.e. the most eminent, noted part of all the Ten.  
Now the place being spoken of by way of eminency, it must be understood either in relation to the witnesses, or the Beast that kills them, that is, it must be either the most eminent place for witnesses, or the most eminent Kingdom belonging to the beast, one of the two. Now take either of these, and it doth not so properly agree to any place in all Europe, as Germany; for,  
1 In respect of Witnesses: Our Question now is not, where at this present day are most Witnesses; but the thing we must look after is, what place that is, which through all the time of the Beasts reign, hath been the most noted place for Witnesses, and there must we fix our Standard. Now that is Germany, which in this respect (until at this present day) hath ever excelled all the Nations in Europe. The Witnesses there began to appear for Christ openly against the Beast, before the year 900, against whom suddenly after was raised a most bloody persecution by the Beast; which per secution is the highest I can find in any History, that was made (to speak properly) by the Beast. Notwithstanding this persecution, the witnesses (as Ecclesiastical Writers affirm) grew and increased, and, like fire in a thatch, spread themselves over Germany, and neighbouring Countries. Yea from that day to this, there ever have been more or less witnesses standing up, and sacrificing their lives for the cause of Christ, against the Beast, in Germany, so that Germany it hath been in a manner the Seedplot of truth, and the very Nursery of witnesses, throughout all ages.  
2 Look upon it in respect of the Beast, and it is also the most noted place, and above all, deserves to be called the street, that tenth part by way of eminency, being indeed the principal street of the great City, the first horn of the Beast, the chief Kingdom of the fourth Monarchy, as under Antichrist, as saith my worthy Germane Author, in his Cl. p. 78. giving these three Reasons for it.  
1 Because It is called the Roman Empire.  
2 Because It is, as it were, a figure and Image of the old Roman Empire, having seven Heads, in regard of the seven Prince's Electors, and ten Provinces, in respect of the ten Circles into which it is distributed.  
3 Because The Head of the Germane Empire hath still the name of a Roman Emperor, and hath the preeminence above all other Kings adhering to the Papal State.  
And truly, when I cast mine eye upon what hath about half a year, or three quarters of a year ago been done in Germany; and also how the Saints there seem, at present, bereft of life, lying down and couching under their burden, it appears to me, the time, place, and thing compared together, to be more than an ordinary dispensation.  
And farther let me say, Though the Saints there at this day seem to have lost that noble spirit that was in their Ancestors, who for Christ's sake loved not their lives unto death; yet surely, this consideration, That they are the Children and Offspring of those famous blessed Witnesses, who with undaunted resolution appeared for Christ, when our Forefathers, yea, and the whole world wondered after the Beast, should not a little draw out the Bowels of our compassion towards them.  
Notwithstanding what I have said of Germany as the place, yet let me add this in the conclusion, that I conceive withal, that the condition of the people of God in other places, will not be so prosperous, but a cloud will be upon them, their comforts and expectations, a great part, if not the greatest of this time; for though the thickness and blackness of this cloud is to hang over Germany, yet may it not be thought, but that so great a cloud will cast a shadow further, and thereby afflict, at the same time, though not in the same measure, the people of God elsewhere.  
And indeed, it is very reasonable to think it should be so; for if when but a member suffers in the natural body, all the members suffer with it; then surely, when not a member only but a principal part of the mystical Body lies under so fore a pressure as the body of Christ never before lay under, cannot we think the other members should at that time have such cause of rejoicing, as those who feel no smart at all. How could there then be a sympathy in the mystical body?  
Nay, it is not only reasonable, but a thing of great concernment, and special use it should be so; to the end, the other members by feeling smart and anguish, from a few only of the scattered drops lighting upon them, might hereby be made the more sensible of the condition of their fellow brethren, who lie under the furious rage of the tempest; and also might from hence be stirred up to cry aloud to the Father of Mercies, for their poor Brethren, who now being thunderstruck, have for the present neither sense, nor life in a manner, and so cannot cry for themselves.   

SECT. IX.  
TWo things we have in an especial manner noted by the Holy Ghost, both which concern the Witnesses, and are to have their fulfilling within the three days and a half of their lying dead.  
First, They of the People, Kindred's, Nations and Tongues, see their dead bodies three days and a half, and will not suffer their dead bodies to be put into graves, vers. 9 The putting of the dead bodies of the Witnesses into graves, notes a corporal death, it being Scripture phrase to put the grave for bodily death, 1 Cor. 15.55. 1 King. 14.13. 2 King. 22.20. This would the Beast do, but he is hindered.  
Here a Controversy ariseth, Who those People, Kindred's, Nations and Tongues should be. Some will have them to be the Popish party, some, a reformed people; if the one, the act is an act of dis-favor, if the other, of favour.  
Both these opinions you may see, with the reasons of either, laid down by Mr. Woodcock in his Treatise of the Two Witnesses; who himself is for the first, that they are the Popish party. To bring here the Arguments on both hands to the Touchstone, would be more tedious than profitable, in regard the thing itself is not a matter of so great moment, but that without any prejudice to all my other Principles, there may be an allowance of different conjectures; and therefore, to make a great contention for a little gain, I shall not do it, for it will not quit time and cost.  
I shall therefore only offer to consideration my own thoughts hereof, viz. That neither the Popish party, nor a reformed people, properly so called, or so esteemed by Christ, are here meant; but indeed, a third party; a party that cannot properly be said to worship the Beast, because him they disown; Nor a party that may properly be called a reformed people, because Reformation is a thing they have little regard unto: But if you would see them in their proper Character, They shall be persons of a worldly interest, or to speak plainly, pure Statists, who walking by the rules of State-policy, shall neither professedly own the Cause of Antichrist, nor Christ, beyond these principles. And therefore very emphatically hath the Scripture (as seems to me) set them forth by people, and Kindred's, and Nations, and Tongues, which as it is a middle name, neither so odious as the name of the worshippers of the Beast, nor so honourable, as that of the Witnesses; so doth it excellently agree to such persons, whose main design is a mere worldly interest; for of such, the great thing in their eye is the good of Commonwealths, the regulating and ordering the affairs of People, and Nations, and Kindred's, and Tongues, and though they may own and favour the cause of Christ, yet will they not appear for it a step farther than will stand with National interests, the good of People, and Nations, and Kindred's, and Tongues. Now such there shall be in the world, in the time the Witnesses lie dead, who shall take notice of the Witnesses slaughter, and have a cast of their eye that way, and by their power so far awe the Beast, as that he shall not satisfy his lusts upon the Witnesses.  
Secondly, Besides these, we have another sort of people spoken of, who formerly being such as were tormented by the Witnesses in the time of their prophecy, shall now upon their death be jovial, make merry, send gifts one to another, as hoping they are now delivered from that danger they feared they should sustain by these Witnesses. These are called the dwellers on the Earth, ver. 10. And they that dwell on the earth shall rejoice over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwelled on the Earth. The phrase needs no other interpretation than what we have, Chap. 13.8. And all that dwell upon the Earth shall worship him, i.e. the Beast. Ver. 14. And deceiveth them that dwell on the Earth; clearly showing, that the dwellers on the Earth, are the Popish party, such as worship the Beast, and are deceived by him.  
These, as well as the other, see the Witnesses lie dead; The difference is the other see them with an eye of care, and some kind of pity; these, with an eye of scorn, and triumph. Hence it is said, that at the Witnesses rise great fear fell on them that saw them, vers. 11. which words relate to these latter sort of beholders, who therefore vers. 12. are called enemies; these at the Witnesses rise shall fear, Why? Because having been tormented by them before, they shall now expect the same again.  
The demeanour and carriage of this latter sort of beholders, set forth by their rejoicing, making merry, sending gifts one to another. etc. hath sometimes made me conceive that there should be within these three days and a half, a great calm upon the Nations, i.e. they should lay aside war and strife, at least, in a great measure, in comparison of what was in the days immediately before; For a time of tempest and war, when every man sees his interest going to wrack, is not a time of rejoicing and feasting, especially with the dwellers on the Earth, who serve no other God, nor mind nothing else, but their lusts and interests, but a time of howling and mourning. Withal, the boast of the proud Whore, Revel. 18.7. (Of which I have spoken before) seems somewhat to countenance this, for grant her to have killed the Witnesses, yet if when this is done, her followers were killing one another, and her outward strength tearing itself it pieces, she should have but little cause to boast. But she boasts and that in such manner, as seems to me to argue, that she hath her enemies, that before she feared, under her feet; and her own strength also, which before was broken and divided, united: which two things do wondrously lift her up, and make her conceit herself (as indeed she is in an outward way) stronger, and more fast in her seat than ever. And as her boasting seems to argue, this general peace should not be till towards the end of the three days and a half, for this boasting of hers is the immediate forerunner of her ruin, which comes in upon her inevitably, upon the witnesses rise.  
And to this it's not improper to add the opinion of that eminent Servant of Christ, Mr. Archer, in his Personal Reign, Printed A.D. 1642. who speaking of the ten horns giving up their power to the Beast, Rev. 17.12, 13, 17. saith thus, Here is a double giving up of their power to the Beast spoken of, though yet they may seem both one, but will be found of him who ponders them, at two divers and several times. For in the former its only said they had one mind to give their power to the Beast; i.e. (saith he) they were at that time, all alike ignorant and superstitious, and so the Papacy easily devoured them: But in the latter place it's said, God put it into their minds to agree, and do it, i.e. at this time they were not all alike, some of the Kingdoms had light and reformation, and had withdrawn from Rome; yet by some special overruling Providence (in respect of which its said, God put it into their hearts, they who had departed from Popery, shall revolt and by some agreement or Covenant with the rest, all jointly shall again give up their power to the Beast. So that (saith he) this act differs much from the former, and seems to be a second act of the ten Kings that is, of so many of them as were revolted from the Papacy; and it also appears to be so, because it is made the forerunner, and the immediate fore-goer of Rome's ruin, but the former giving up was at the beginning of the Papacy. Hitherto the very words of Mr. Archer that eminent Witness of Christ, who for the testimony of Jesus, died in Exile fourteen or fifteen years ago, Pers. Reign, p. 50, 51.  
Now this testimony is the more remarkable, as to us at this day, by how much the giving-up, vers. 17. (which he comments upon) follows that remarkable war betwixt the Lamb and the Kings of the Earth, which our eyes have seen, but the worthy Author lived not to see it. Yet let me add this, that I do not conceive with the Author, that this giving up of power to the Beast, shall be a revolting of all the ten Horns to Popish Religion, for the power here spoken of, that is given up to the Beast, is civil power only (that being properly the power of the horns) which by way of League or Covenant with the Beast, or those who are confederate with him, may be given up to him, and yet no receiving nor embracing Romish Religion.  
From these grounds it is a thing conjectural, that a general peace shall be in that part of the world, commonly called Christendom, within the time of the three days and an half.  
My first thoughts hereof were, whilst I considered this 11 Chapter only, that this peace should be so general, as to take in all those Nations that were formerly under the power of the Beast; but since the time I weighed, and compared with the truth of this Chapter, the truth laid down in the 12, and 14 Chapt. it hath been a Question with me, whether that people whom the Holy Ghost sets forth by that Title of the remnant of the woman's seed, Revel. 12.17. shall not be excluded from this agreement. One of these two (I suppose) we may conclude upon, that either they shall be excluded, or shall renounce this Covenant with Hell, before the three days and a half are completely expired; for the Dragon at the end of the three days and a half makes war upon them. Which of these two will be, time will determine; but being more and more persuaded every day, that Christ is coming on upon his people apace, I shall not cause this little Book to wait to see the issue.   

SECT. X.  
THe three days and a half fully expired, the dead Witnesses rise again. The thing that sets them upon their feet, is said to be a Spirit of Life from God entering into them, vers. 11. And after three days and an half, the Spirit of Life from God entered into them, and they stood upon their feet, i.e. a Spirit of boldness, and courage, zeal, and undaunted resolution to appear for Christ against Antichrist, whatsoever it cost them shall now fall upon them, so that live or die, having so good a Cause, they will no longer be Cowards, and lurch their Colours; but in the name of the Lord into the field they will go, and see whether the Beast dare appear against them.  
Quest. It will be here worth our inquiry, Whether this Noble Heroic Spirit shall come upon them from God immediately, or whether it shall be wrought in them mediately by some means.  
Answ. I conceive, that look as the kill of the Witnesses is partly mediate, being caused by the Beast, partly immediate, being deserted by God: so shall their resurrection also, that it may answer to their death, be; i.e. this Spirit of Life which sets them upon their feet shall be wrought in them, partly mediately, by some means that shall be used to that end, and partly immediately, by Gods accompanying those means with a more than ordinary power and efficacy, for the effecting this glorious work. So that God's hand shall be much more visible in the thing, than the means itself, though yet means shall be used.  
Now as for the means, I apprehend it shall be some loud call that shall be given to the Witnesses from some Saints, from out of some other place, who shall be very sensible of their condition, and shall have it strongly set home upon their hearts, that the time is comein which they are to arise. This Call seems to me, to be that great voice from Heaven, which bids the witnesses come up hither, ver. 12.  
Now the reasons why this voice from Heaven is brought in after their standing upon their feet, and not before, may be these.  
1 Because the immediate hand of God in putting life and courage into the witnesses to answer their Call, shall be a thing (as I have said) much more remarkable and visible than the Call; and therefore is that named first, and the whole of their resurrection seemingly attributed thereunto.  
Or 2 Because (which I rather judge) it is very likely that the call given them shall be a continued call, not a call to rise only, but a call to some higher work, which work is here set forth by the phrase of ascending up to Heaven; which notes thus much to me, that the instruments who shall give the Witnesses this call, being themselves a more refined people, in which respect their voice is called a voice from Heaven, they shall not only call upon the Witnesses to arise, but when they are up, follow them still with their call to come up higher, into that state they themselves are in, therefore they say, Come up higher, i.e. shake off all Antichristian defilements, worldly interests, as you have seen us do: and now let us be no longer two, but join as one to ruin the Where, and carry on the work of Christ in the world. Now because this Call shall be a continued Call, therefore mention is made of it, only in the last and more glorious act, which indeed follows the witnesses standing upon their feet, and the first is omitted.  
If you ask me, Who these Instruments shall be? I answer, The same with the Angel of the fourth Vial, for what I have said in opening that Vial. And farther, they shall be that Remnant of the Woman's Seed, that the Holy Ghost hath characterized, chap. 12.17. Of whom I shall discourse more fully in the two following Chapters.    

CHAP. II. Setting forth yet further the state of the Two Witnesses, within their Prophesying time, and the time of their being Killed, from Rev. 12.  

SECT. I.  
HAving in the foregoing Chapter treated briefly of the Two Witnesses, by way of opening part of the 11 Chap. of the Revelations, it will not be impertinent in this, for the farther clearing up of this great truth, to add my own thoughts concerning the 12. Chapter likewise.  
This 12. Chapter is on all hands interpreted to be a Prophecy of the state of the Church, within the time of the Dragon's rule, or the time before the rise of the Beast, and accordingly the things here foretell, are judged to have their complete accomplishment within the first 400 years after Christ.  
I must confess, when I consider how handsomely, following this opinion, we have the whole Prophecy of the Revelations, from the time John wrote, even unto the time of Christ's second coming, consisting of three distinct periods, comprised within three Chapters, viz.  
1 The state of the Church within the first period, under the Dragon's rule, Chap. 12.  
2 The state of the Church within the second period, under the Government of the Beast, Chap. 13.  
3 The state of the Church, under the witnesses risen, from the end of the Beasts reign, until the time of Christ's Second coming (where gins a fourth Period, viz. of the 1000 years) Chap. 14.  
I am by this single consideration more inclined to be of the common opinion, as to this 12 Chapter, then by any thing that hitherto I have found laid down for the same, by the Authors and Assertors of it, who urge not this as an Argument, not indeed can they, because (as I shall hereafter show) they make application of the 14 Chapter, not to the third Period, but another time; and as for what is commonly urged, there is nothing in it that I can observe, that has the force of an Argument, but what is founded upon begged principles.  
Yet must I also acknowledge, that although this consideration I have now hinted, could I make it out to myself, would sway very much with me, yet hath it the less weight, by how much I cannot satisfy myself, that such a Tripartite dovision of this Prophecy should be here intended. And my reason is, because I find something in this 12 Chapter (which is the Prophecy of the Dragon) running down even into the time of the Beast; for the time of the Beast doth, yea must begin with the beginning of the 1260 days, as hath been before proved, Cham 1. Sect. 2. Now supposing the time times, and a half, to be equivalent to the 1260 days, yet it is clear from the Prophecy itself, that some attempts are made by the Dragon, after the time, times, and a half are begun; As,  
1 The casting water out of his mouth as a flood after the Woman, vers. 15.  
2 The attempting a war after this upon the remnant of her seed, vers. 17.  
Both these things (I say) are done after the Beast was come into the world, and therefore may not be applied to the time of the Dragon's rule, which ceased upon the Beasts coming in, he then resigning his power, seat, and great Authority to the Beast, Chap. 13.2. If therefore we may extend this Prophecy a little time downwards into the Beasts Kingdom, after the Dragon had surrendered to him, I see no reason why we may not as well extend it quite through the Beasts Kingdom, for the former order, yea and the common method too, is as much broken by the one, as by the other. Nor indeed can I see, unless we come downwards to the expiring time of the Beasts Kingdom, where a people, after the 1260 days were begun, will be found, that had (rightly interpreted) these two Characters upon them, that the remnant of the Woman's seed, which the Dragon makes war upon, are described by.  
And as these Considerations have gravelled me as to that opinion which makes application of the things here foretold to the time of the Dragon's rule: So by other Considerations I am induced to think that the Prophecy of this Chapter doth bring us down to the very end of the Beasts Kingdom, the expiring time of the 42 months; and that indeed the last verse of this Chapter, being joined to the first of the fourteeenth, and so descending, we have in these two Chapters alone (the thirteenth being cut off) all the aforesaid three Periods. 1 That of the Dragon and the state of the Church within that Period, set forth in the five first verses of this 12 Chap. 2 That of the Beasts 42 months, or 1260 days, and the state of the Church within that time, from vers. 6. to the end. 3 That of the Witnesses risen, or the state of the Gentile Churches from about the time of the Witnesses rise, until Christ's second coming, Chap. 14.  
And according to this method, as this 12 Chapter, and the 14 linked together, do run parallel with the whole of the 11, which treats of the Witnesses; so this 12 Chapter alone runs parallel with so much of the 11, as brings us to the end of the 1260 days, only some things handled there, are omitted here; and some things omitted there are handled here; both together making the Prophecy of the Winesses Prophesying and Killing-time counpleat.  
And farther, as so much of the Prophecy of the 11 Chapter, as refers to the 1260 days, joined to, and compared with this 12, makes the Prophecy of the 1260 days, or second period, so far as the same respects the Witnesses, complete; so that which follows in the 11 Chap. after the 1260 days are expired, joined to, and compared with Chap. 14. makes the Prophecy of the third Period, or the time from the Witnesses rise till Christ's coming, full and complete also. But now because the things done throughout the second Period, have a special relation as well to the Beast, as the Witnesses; which Beast, though named, Chap. 11.7. and his time of continuance also spoken of, vers. 2. had not been as yet particularly described (the Holy Ghost hitherto having been chief intent to set forth the condition of the Witnesses and Woman) that therefore the things concerning this Beast might neither be passed over in silence, nor brought in promiscuously with the other, which would have bred confusion, the Holy Ghost passing over this ground again, and being come to the end of the 1260 days, makes a breach, by disjoining the 12 and 14 Chapters, to make way hereby for a description of that Beast, which in a more secret manner acted by the Dragon, should rage's and make war against the Saints, causing them hereby to continue in the Wilderness all the 1260 days; telling us what manner of Beast this Beast should be, whence he should receive his power at first, what he should do with it, and how long. That the Dragon who was openly worshipped before, should in a more secret way be worshipped still under him, etc. These things, with many other particulars relating to this Beast, being handled, as it were, in the nature of a digression, Chap. 13. there is a returning again Chap. 14.1. to that point where the discourse was broken off, which now is carried on without interruption, to the end, and the time of Christ's coming.  
The result of all in brief is this; That the 12 and the 14 Chapters, are but a more full repetition of the 11, and that in these two Chapters joined together (leaving out the 13.) we have all the three Periods from John's time until Christ's second coming, viz. The Period of the Dragon's rule; the Period of the Witnesses in fackcloth, or the Woman in the Wilderness; the Period of the Witnesses risen, completely and orderly handled. And that the 13 Chapter is no other, but a going over again (for the clearing up another subject referring to this time) the second Period, beinging us down the third time to that point, which twice before, once Chap. 11. and again in the repetition Ch. 12. we are come unto. In a word, that the last verse of the 12 Chapter, and the first of the 14, are in time and order immediately to follow each other; and therefore the appearing of the Lamb upon Mount Zion with the 144000 to be the immediate consequent of, and indeed a thing caused by the Dragon's attempting a war, at the very end of the 42 months, or 1260 days upon that holy remiant of the Woman's seed.  
And indeed, according to this method (leaving out the 13 Chapter, which is a Prophecy more relating to the Beast, than the Woman) we have in the 12 and 14 Chapters excellently set forth the threefold state of the Woman, or true Church, according to that threefold Period she passeth through, from the time John wrote this Prophecy, until Christ's second coming. 1 We have the Woman walking in her Primitive purity, dothed with the Sun, having the Moon underfoot, on her head a Crown of twelve Stars, Chap. 12.1. This was the state of the Church within the first Period before Antichrist crept in. In this estate, she is persecuted by a Great Rod Dragon, vers. 3. i.e. by the Pagan power of the Roman Empire. 2 We have the Woman in the Wilderness, vers. 6. to the end. This is her second state, after Antichrist was come forth, and had placed himself in the Temple of God, than the Woman, the true Church withdraws, retires herself into a corner. In this estate she suffers by the Beast, and towards the end of it is persecuted again by the Dragon. What this Dragon is, and how different from the former, I may show hereafter. 3 We have the Woman come out of the Wilderness again, and triumphing, being now delivered from the Beast and Dragon both, treading these her enemies under feet: This is her third state, and is set forth Chap. 14. which (as I have said) is but a continuation of the Woman's History, from the point of time where the 12 Chapter ends, until Christ's coming.  
This Method, as it doth not, so far as I am able to discern, infer any absurdity; so doth it not a little conduce to the clearing up the whole of these four Chapters (which appear to me to be the most knotty piece to carry a right Method through in this Book) yea, and many other Apocalyptical Mysteries depending upon these; and farther doth help us to the knowledge of some useful truths, which lie obscured and buried through a mistaken order.  
And indeed when I consider, That as Chap. 11. presents us with two mystical numbers, one of 1260 days, the other of three days and a half; so also doth Chap. 12. with 1260 days, vers. 6. and a time, times, and a half, vers. 14. how that in either Chapters betwixt these two times, mention is made of a War; and farther, how that as the Witnesses, Chap. 11.9. within the three days and a half, have the People, Kindred's, Nations, and Tongues befriending them; so likewise the Woman, Chap. 12.16. within the time, times, and a half, hath the earth befriending her; I say, when I have considered this, I have sometimes wondered that none should attempt a way, to make these two, which carry so great a likelihood, to run parallel, but should without any farther inquiry, conclude the 11 Chapter to bring us down to the end of the Beasts reign, yea lower, and yet the 12 Chap. to bring us but to the beginning.   

SECT. II.  
BEsides our grounds laid down in the former Section, that which yet further prevails with me to decline the common-road, is, that I cannot upon a rational account satisfy myself, that the time, times, and a half, should be the same with the 1260 days; and in case a flaw be found here, all that is or can be said for the general Tenent will amount to nothing; for if the time, times, and a half, be a distinct number, and not to be interpreted of the 1260 days; then of necessity cannot the things spoken of in this Chapter, be appliable to the time of the Dragon's rule, or any time before the Beast arose; but must be brought down much lower, into the time of the Beasts Kingdom.  
Now that the time, times, and a half, should be a number distinct from the 1260 days, appears to me upon these Reasons.  
1 Because the different expressions used of the woman's abode in the wilderness the first and the second time, argue them not to be one and the same, but two distinct numbers; for,  
1 Of her first going into the wilderness, the 1260 days, it is said, v. 6. The woman fled into the wilderness where she hath a place prepared of God. Of the second, the time, times, and a half, it is said, She fled into her place, v. 14. as seeming to intimate her having been there before.  
2 Of the first, it is said, They should feed her, ver. 6. noting a feeding by instruments and means; she should have the enjoyment of Instruments, Means, and Ordinances, though in a low and mournful condition all this time. Of the second, it is said, She is nourished, ver. 14. noting that God by some immediate way of working would all this time keep a principle of grace alive in his, though they should lie as dead, taking little or no food outwardly, by Instruments, Means, or Ordinances.  
2 Because the Dragon by the war in Heaven being cast down to the earth, is said to have great rage, ver. 12. because he knoweth he hath but a short time: But if this war in Heaven were at the beginning of the 1260 days, as holds the common opinion, which makes application of this to Constantine's war, he should then have a long time: if after they were begun, then must the time, times, and a half which are the consequent of this war, be a distinct number from the 1260 days, which is the thing I am proving.  
And certainly the calling of the time, times and an half, a short time, must be with respect to the  time of 1260 years, which was a long time; and if so, then will it follow, they cannot be one and the same number.  
3 Because the first going into the Wilderness, is leisurely, by degrees, as the Beast by little and little crept in, being not so much a forced act, by outward violence offered to her, as a voluntary act, the woman retiring herself into a corner, that so by a separation she might be kept pure, and free from the defilements of that Beast she saw now rising. But the second is on the sudden, and she is forced to it by the exasperated rage of the Dragon; and therefore she hath given to her two wings of a great Eagle, v. 14. to note her quick and speedy slight, lest she should be destroyed by the serpent.  
4 Because upon the woman's first going into the wilderness the earth was no friend to the woman; but rather the Barbarous Nations, invading the Roman Empire, did prove her Enemy, by aiding the Beast, and giving their strength to him. But now upon this second going into the wilderness, the turth is the woman's friend, and swallows up the flood the Serpent casts out of his mouth, to cause the woman to be carried away therewith, vers. 15.16. agreeing to that chap. 11.9.  
These things added to the former grounds and method, persuade me to think, that the time, times, and an half, ver. 14. are not the same with the 1260 days, for 6. but a distinct number, and in a word, the very same with the three days and a half, Chap. 11.9. signifying three years and a half, a time notes one year, times, in the plural number, two years, half a time, half a year; in all three years and a half; and to put a time for a year, is as well Scripture phrase as a day for a year, as Dan. 4.25. it is said of Nabuchadnezzar, he should eat grass like Oxen till seven times should pass over him, i.e. seven years.   

SECT III.  
AGainst this it may be objected. This cannot be, because, the war spoken of here which precedes the time, times and a half; and that war Chap. 11. which precedes the three days and a half, are vastly different.  
1 That war against the Saints is headed by the Beast, but this by the Dragon.  
Answ. This difference will be none at all, let but this be considered, that Chap. 11. speaks of the state or power acted by the Devil, but Chap. 12. of the Devil as acting that state or power. If this Answer be not sufficient, he that shall observe our future discourse, may find a farther, and more full.  
2 I● that war, chap. 11. the Beast evercomes, but in this, is overcome, and the Dragon cast down.  
Answ. True, the immediate success and issue of the war, chap. 12. is the vanquishing of the Dragon, and casting of him out; but yet the conclusion of the day is, the subtle Dragon, though cast out to the Earth, finds a way and means to persecute the Woman, and to drive her into the wilderness, notwithstanding immediately before she had vanquished him, and cast him out, vers. 13, And when the Dragon saw that he was cast unto the Earth, he persecuted the woman which brought forth the manchild. Vers. 14. And to the woman were given two wings of a great Eagle, that she might flee into the wilderness— In conclusion therefore, the Dragon (or the Beast acted by the Dragon) overcomes, and so, as to drive the woman upon this War into the wilderness, and that for a time, times, and a half; which is no contradiction at all: but rather a more full opening of that war, which is hinted chap. 11.7. as the immediate forerunner of the three days and a half. Only the Witnesses victory at first over the Beast, is passed over in silence, chap. 11. and the Beasts overcoming and killing them, the thing expressed; but chap. 12. their victory over the Beast is recorded first, and yet afterwards his persecuting of them, and driving them into the wilderness, for a time, times, and a half, or three days and a half.  
If now the Question be put, What war I conceive this to be?  
Ans. I judge it to be the war made by Gustavus Adolphus in Germany, which war for the remarkableness of it, hath been by many accounted the pouring forth of a Vial; but though (for some Reasons I have given in opening the Subject of the Second Vial) it could not be so: yet was it as remarkable under another consideration, namely, as it was a forerunner of the Witnesses being killed. The Reasons of this my conjecture are,  
1 Because the time of this War agrees exactly to the time of that War, which is the forerunner of the death of the Witnesses; that War is a war in the finishing time of their testimony, that is in the last 60 days or years of the 1260. which properly is the concluding time of their testimony; Accordingly this War made by Gustavus Adolphus fell out within that time.  
2 Because this War must be supposed to be such a War as shall be headed by some eminent Christian Head on the one side, raised up, and acted by Christ; which Head is therefore represented by Michael, i. e. Christ himself who acts him; and the principal Head of the Beast on the other, set on, and acted by the Devil, and therefore represented by the Dragon. Now this can be applied to no other War, so aptly as to the Germane War; for where hath there ever been, since the first rise of the Beast, the like, viz. of a War betwixt him, and the Professors of the true Religion, headed by the Beast himself of the one side, and a religious godly Prince of the other?  
3 Because this War which precedes the kill of the Witnesses, must be such a War, as shall have great acclamations of Saints going along with it, and great expectations founded upon it, and that both as touching their deliverance from Antichristian bondage, and also concerning the setting up of Christ's Kingdom by it: Therefore they cry, vers. 10. Now is come salvation and strength, and the Kingdom of our God, and the power of Christ, i.e. Now the day of our deliverance, of Babylon's downfall, is come. Now the Kingdom of the Lord Jesus shall be exalted in the world. O now is the power of Christ manifested indeed. Such was the Swedish War in Germany. It is not yet out of the memory of many of God's people, what high expectations were raised upon that War, in all the Protestant Churches; How did every eye almost then look for the downfall of Rome presently, conceiving no other than that that most worthy Prince would be the ruin of the Antichristian Where? What wonderful triumphs and rejoicings were, there upon the reports of his Victories, by all the godly party within our Gates? And how heavy a load did the news of his being cut off, lay upon the hearts of God's people every where? Though the Author cannot testify these things of his own knowledge, his age not serving him to remember things of this nature beyond the sadding news of his death; yet from what he hath read of this good Prince, and the reports he hath had from persons aged and faithful, he supposeth he may assert the thing, and doubts not but many this day alive will witness it.  
4 Because the effect and issue of this War in Heaven, is, the casting down of the Dragon from Heaven to Earth, who yet by this, and partly for rage to see himself cast down, finds out a way to persecute the Woman anew. Accordingly the issue of the Swedish War was this, The proud Germane Emperor, who before in his pride was lifted up to Heaven, would stoop and buckle to none, is now glad by means of this War, to come down from his greatness, to condescend and stoop to such terms as he can for himself make with the Swede; by which agreement notwithstanding, and partly for madness to see himself made to creep on the earth, i.e. condescend to terms, who thought ever to have sat in Heaven, i. e. rule as absolute Lord over Christ's heritage, doing to them what he list, he finds out a way to persecute the Woman, drive her into the Wilderness for a time, times, and a half, i.e. kill the Witnesses for three days and a half. So that the Swedish War agrees exactly and fully to this War here mentioned, as the forerunner of the kill of the Witnesses.  
And because the Witnesses were by this War to be killed, and every death hath some struggle and girdings that attend it, answerable to that life and strength in the thing killed, that therefore the Beast might feel what life and strength is in the Witnesses, he himself is almost broken to pieces, at first by this War, i.e. by the very struggle and girdings of the Witnesses, whilst he is going about to kill them  
Object. But it may be said, more likely our late War in England should be this War.  
Answ. I have sometimes thought that this War in Heaven might comprehend the whole War within the last 60 years of the Beast; and so take in the Swedish War, and our English War too; And this I confess, that in most things this War doth carry a likelihood as well to the English, as the Swedish War: And farther, I find myself much inclining to make this War, and the War betwixt the Lamb and the Kings of the Earth, Chap. 17.14. (which War (as I conceive) points at our English War, and no other) one and the same; but this I must also say, that I am more satisfied to look upon them as two Wars, both within the 60 years, and the one following the other; And so this War to be the Germane War only, and the other betwixt the Lamb and the Kings of the Earth to be the English War, yet both to fall within the last 60 years, and to be forerunners of the kill of the Witnesses.  
And the Reasons why I conceive this War to be the Germane War only, and not the English also, are,  
1 Because the English War hath been betwixt Protestants only, but this War is a War betwixt some eminent Protestant Head on the one side, and some eminent and professed Popish Head on the other, as hath been before observed.  
2 Because this War being made by the Dragon, is not so fitly appliable to any one Nation under Heaven, as the Germane Empire, which is (as I may say) the very Picture of the Old Dragon, for the Dragon is set forth as having seven heads & ten horns, v. 3. And there appeared another wonder in heaven, and behold a great red Dragon, having seven heads, and ten horns. Accordingly the German Empire (as upon another occasion hath been before observed) consists of seven Electoral heads, and ten horns, i.e. so many Provinces. The Prophecy therefore of this Chapter, may without any forcing be applied in part to the Old Roman Empire, and also in part to the present Germane Empire, both of them bearing and giving the arms of the Dragon. So that by the ruin of the old Roman Empire, the Dragon only changed his Seat, forsook Rome his old Seat, leaving that to the Beast, and betakes himself to Germany, where the Beast, for his willingness to surrender his old Seat to him, provides him a new. And indeed there may be these two Reasons given of it, why the Dragon, who governs the whole Papal Kingdom, doth yet betake himself to Germany, rather than any other place, choosing that for his Seat; 1 Because of all the Nations subjected to the Beast, none was found so like his old Seat, the Pagan Empire, as the new erected Germane Empire. 2 Because the Woman had in a manner for many ages together, taken up her dwelling there, bringing forth children, and sending them abroad from thence into other parts, therefore this old Persecutor of the Woman, that he might the more trouble her peace, placeth his Throne there.  
What I have said, is a good confirmation of our method before laid down, that this Chapter brings us to the end of the Beasts Kingdom, and is not to be limited within the first four hundred years after Christ; for having spoken of the Old Dragon (or Roman Empire) in the beginning of the Chapter, and the attempts that he made against the Woman, vers. 3.4. and then gliding over almost all the time of the one thousand two hundred and sixty days, because that time, as in reference to the Witnesses or Woman had been spoken to already, Ch. 11. in reference to the Beast, was to be spoken to Chap. 13. the Holy Ghost comes to speak of the new Dragon (or German Empire) and the attempts that he in the end of this time should make against the Woman, and also what should follow thereupon, and so indeed this second attempt against the Woman, specially relates to him, as the first did to the old Dragon. And further observe, as the old Dragon about the beginning of the 1260 days is vanquished by the Woman, and yet afterwards politicly surrendering to the Beast is too hard for the Woman, and makes her fly for the Wilderness, for 1260 days; So in like manner, the New Dragon about the end of the 1260 days is vanquished by the Woman, and yet afterwards by policy (like the old Dragon) finds a way to get the mastery of the Woman, and make her fly for the Wilderness for a time, times, and a half; or three years and a half.  
Now according to this interpretation of this Prophecy, referring this second attempt of the Dragon to the Germane Empire, we see already the whole of this Prophecy fulfilled to two things.  
1 The Dragon's attempt to swallow up the Woman, by casting a flood out of his mouth, and the earth preventing him, vers. 15, 16. being the same with that endeavour, Chap. 11.9. to put the dead bodies of the Witnesses into graves, and the People's, Kindred's, Nations and Tongues, preventing him. This attempt is clear from each place, to be within the three years and a half. Whether some attempts that have been made against the Protestants in Germany not long since to extirpate them; and the applications that in their behalf have been made by some to the ruling powers of Germany, be a fulfilling of this Prophecy, or whether we are yet to expect some more eminent, and noted action than any we have hitherto seen, I cannot determine.  
2 Another attempt which shall be after this, and most probably towards the end of the three days and a half, viz. to make war with a remnant of the Woman's seed, that shall within this time stand up for Christ in some other corner of the world: But of this more anon.   

SECT. iv  
OBjection 2. Against our former method it may be objected. That this our opinion supposeth the Woman to be come out of the Wilderness, and afterwards to go in again; and if so, then must the Woman's continuance in the Wilderness the first, and the second time, be upwards of one thousand two hundred and sixty days, for so long she was the first time only, vers. 6. and if so, then must the time of the Beasts reign, his treading underfoot the Holy City, the Witnesses wearing sackcloth, (which for time are the same with this) be likewise upwards of One thousand two hundred and sixty days.  
Answ. The first Supposition granted, the other indeed will necessarily follow; but that we deny, affirming, that the Woman is here spoken of, as if come out of the Wilderness at this time of the War in Heaven (though indeed in it) and that for one, or both these reasons, either,  
First, Because by her great victories, and successes against her enemy, the Dragon, under the noble Swedish King, she seemed in a manner to be got out of the Wilderness, and to have put off her sackcloth, and therefore is spoken of, as if come out, because in appearance for a while she was so, giving check to the proud Dragon.  
Secondly, Because the time of her being in the Wilderness after this (though short) yet was to be a more black and dismal time, than all the time before, and she was to meet with sufferings of another kind than ever yet she had; and therefore it is spoken of, as though it were another, and a new time; though yet indeed but a part of the other.   

SECT. V  
OBjection 3. But it may be further objected, That the former Position and method makes the Apocalyptical time, times, and a half, repugnant to, and irreconcilable with daniel's time, times, and a half.  
Answ. 1. It is a known maxim, that Scriptures more dark, are to be interpreted by Scriptures more clear. Now it being confessed on all hands, that John's light is the more clear, we are therefore to make John interpretative of Daniel, and not Daniel of John.  
Secondly, Compare Daniel with Daniel, and follow this rule, to ●nterpret that which is more dark, by that which is more clear, and Daniel himself speaks positively to our Assertion. Thrice in Daniel we have the word time or times used in a mystical sense, Dan. 4.32. Seven times shall pass over thee. Chap. 7.25. Until a time, times, and the dividing of time. Chap. 12.7. It shall be for a time, times, and a half. In the first of these we have little mystery, but the two last have in them much mystery. Now consider, whether it is most likely that we should interpret the two last places in a sense different from the first; or whether are we to interpret them by the first; surely, it is most safe to say that we are to interpret them by the first, not only because the first is the more clear, but also because the first seems to me to be therefore laid down before the other, that it might be a Standard of light to guide us into the mind of the Holy Ghost in the other. If so, than the seven times that were to pass over Nabuchadnezzar, whilst he was to eat grass like Oxen, being no other but seven years, must we also understand the time, times, and a half, or the time, times, and dividing of time, of three years and a half, only, as I have formerly noted,  
But thirdly, To come to the places themselves, where the bottom of this scruple lies, which are Dan. 7.25. chap. 12.7. I suppose, let them be throughly weighed, and it will appear, that the time, times, and a half, will as well, if not better, bear our sense of three years and a half, than the other which interprets them one thousand two hundred and sixty years.  
I shall begin with Chap. 12.7. and the rather, because the words there opened will help us to the mind of the Holy Ghost in the other.  
Now the Question is, Whether are we to understand the time, times, and a half in that place, of one thousand two hundred and sixty years, or only of three years and a half?  
I answer, of three years and a half, and that appears upon this account. In vers. 6. we have a Question put in daniel's hearing, How long it should be unto the end of Wonders? To this Question we have a twofold answer given; First, A more dark Answer, vers. 7. Secondly, A more clear Answer, vers. 11, 12. And observe, either Answer consists of two branches, suitable to the Wonders themselves spoken of, which were to have a double end, or fulfilling time. First, A partial. Secondly, A total, accordingly either answer hath (I say) two Branches. The first Answer, vers. 7. hath first, The time, times, and a half, as one Branch. Secondly, The scattering the power of the holy people, as another. The second, vers. 11, 12. hath, First, 1290 days, as one Branch. Secondly, 1335 days, as another.  
Now that the same thing, and not things of a divers nature is pointed at in both these Answers, is clear.  
1 Because each Answer consists (as I have said) of two distinct Branches.  
2 Because Daniel (as is clear) puts the Question the second time, concerning that very thing that the first Question was moved about, and the very reason of his putting the Question the second time, is for more light into that answer, which he heard given, but did not understand, therefore saith he, vers. 8. And I heard, but I understood not; and therefore puts the Question again. The intent of the Question therefore in both being the same, the Answer is to be looked upon as the same also.  
3 Because the very words of the Lord to Daniel before he gives him a second answer, import as much, for saith he, vers. 9 The words are closed and sealed up till the time of the end. What words? why, those words Daniel asked after, the words of the former answer more especially, for the sealing the words of the Prophecy in general, we had before, vers. 4. showing plainly, that as the Querist, so the respondent was still upon one and the same thing, as to say, The thing, O Daniel, thou inquirest after is not to be revealed until the time of the end; yet because thou art so desirous to know, thou shalt have it in a plainer, and more familiar Dialect, and what that is, the second answer tells us, Vers. 11. And from the time that the daily sacrifice shall be taken away, shall be 1290 days, vers. 12. Blessed is he that waiteth, and cometh to the 1335 days.  
The answer then being one and the same in both, the thing now to be inquired into is, How or in what sense can we make the time, times, and a half, to be one and the same with the 1290 days?  
Answ. We cannot make them one and the same in duration, for the time, times, and a half, stretched out at that length Expositors would have them, make but 1260 days, which falls short by thirty days or years of 1290; they must therefore be one and the same in termination, either terminating and ending at one and the same point; If so, then suppose we take the time, times, and a half, for three years and a half only, namely, the last three years and a half, of daniel's 1290, will the time, times, and a half concur with the 1290 in their end, as well as if by time, times, and a half, we should understand 1260 years; for reckon three years and a half only, or 1260 years complete, and make either but to end at the same point, with daniel's 1290, it amounts all to one, and the one is as good, and as firm as the other.  
Nay, that the time, times, and a half, is rather to be understood in our sense, viz. for three years and a half only, than in the other, for 1260 years, seems to me upon this account; because the intent of the Holy Ghost in the first answer is, not to measure the length of the time, how long it should be until the performance of those things enquiry was made after, which is done in the second answer; but rather to give some knowledge of the thing, by hinting two wonderful remarkable actions, as marks, of which two, the first should fall out at the beginning time, the last at the completing time of the work. The first mark is the time, times, and a half, i.e. The black day of killing the Witnesses, which God in his alwise Providence had so ordered, and would in his time so bring about, as that, that black day, and the 1290 days should expire together; Or thus, That the rise of the Witnesses at the end of the time, times, and a half, and the first stirring of the Jews at the end of 1290 years, should both concur, as it were, in the same point, fall out much about one and the same time.  
The second mark (which relates to the latter number, viz. of 1335. days) is the accomplishing to scatter the power of the holy people; And when he shall have accomplished to scatter the power of the Holy people, all these things shall be fulfilled. Two things ere we can make application of this mark to the number it relates to, are necessary to be cleared up; 1. Who are meant by this holy people? 2. What that scattering is which is here spoken of, and by whom?  
To the first, By the holy people, we are undoubtedly to understand the Jews, and no other in this place, for the people whose deliverance Daniel is here so inquisitive after, are that people of whose deliverance Daniel had had a promise made to him, vers. 1. At that time shall thy people be delivered— but they were the Jews, therefore called thy people, i.e. daniel's people, the people of daniel's Nation.  
To the second, This scattering is not to be understood of their present dispersed condition, in which they are a people dispersed and scattered by the Lord himself into all the corners of the earth, for in this state they are not the holy people, but a people for the present rejected of God, therefore called by God himself in this state Loammi, Not my people, Hos. 1.9. but in the scattering here spoken of, they are considered as the holy people, and therefore the scattering of them is called the scattering of the holy people; intimating, that this scattering is not their scattering by God, whilst they continue in their rejected state; but a scattering by some other, after they come out of that state, and are again the chosen people of God; and indeed, were we to interpret this scattering to be the act of God, then surely (considering the person here speaking, is the Lord himself, as compare ver. 7. with Rev. 10.5, 6.) he would rather have spoken in the first person, when I shall have accomplished to scatter the power of the holy people, than in the third, when he shall.  
Quest. But who then is this he?  
Answ. That proud raging He, viz. the King of the North, spoken of Chap, 11, 40, 41, 42. who at the time of Michael's standing up, which is the time called in the words, the fulfilling time, or rather the concluding time, when he shall have accomplished to scatter the power of the holy people, all these things shall be fulfilled, shall come raging mad into the Land of Judea, where the newly come in Jews shall have seated themselves again, Chap. 11.45. which day shall be a time of such trouble (to that people more especially) as never was upon earth, Chap. 1●. 1. At that time (that is, when this raging King of the North, spoken of in the close of the former Chapter shall have so distressed the Jews) shall Michael stand up, and there shall be a time of trouble, such as never was since there was a Nation; by which trouble they shall be scattered, and in a manner broken to pieces, as appears by Zacharies description of this day, Zach. 14.1, 2, 3.  
In a word therefore, as the time, times, and a half, which sets forth the most black day of the Gentiles is ordered by God so to fall out, as that it is here laid down in the more dark answer, as a mark of the first, viz. 1290 days, which notes the beginning time; so the scattering the power of the holy people, or the Jews black day, is laid down as a mark of the second, viz. the 1335 days, or the completing time of Wonders, when (as saith the Text) all these things shall be fulfilled.  
Now besides that reason that the thing itself carries with it as I have opened it, that what hath been said, viz. That the intent of the Holy Ghost in the first answer, is not to lay down any way, or rule for us to calculate the times by, but rather to give us evident marks, and signs of either time, appears to me for these Reasons.  
1 Because as to the first branch of the Answer, namely, the time, times, and a half, we have no head of account laid down where to begin them, if we begin them with the beginning of John's 1260, they fall (as we have said) thirty years too short; if from the time Daniel saw the Vision, above a thousand years too short; where therefore shall we begin them, or how shall we account if we cannot find a Head to begin our account upon? The Holy Ghost wheresoever he intends an account of times should be made up by us, doth either lay down some express Head for us to begin upon, as in the following verses. And also Dan. 9.24, 25. or else leaves us to begin from the time of the Vision, but here we have not the one, nor may we do the other.  
2 Because the second branch, viz. the scattering of the power of the holy people, is no number, and therefore can be no other thing but a mark, ergo, must the first likewise.  
3 Because if the intent of the first answer be to give us any account of the time how long; then considering that this is the main drift of the second answer, it will follow, that either we have two divers accounts laid down in the two several answers, or but one; if two divers, how then are the answers the same, which we have before proved; if one and the same, then is there Tautology in the Text.  
4 And lastly, This seems to me to be the very reason why the answer was so dark to Daniel, that he heard, but understood not, because the force of the answer lay in signs, which being not as then things visible, or in being, Daniel is confounded within himself, and knows not what to make of the answer.  
This being so, that the time, times, and a half, are here laid down only by way of mark, it will much better agree to our sense, to take the time, times, and a half, for three years and a half, than to the other which interprets them, 1260 years; for that which is laid down purely as a mark, must not be drawn out at length, for than it ceaseth to be a mark, and becomes a rule to measure by, but must ever be held and accounted for some noted point, some remarkable action, by observing which we may learn something else.  
This Text being opened, there needs not much to be said to that other, Chap. 7.25. save only, that as the time, times, and a half, are here laid down by way of mark; so likewise are the time, times, and dividing of time there. The thing they point at is not the duration of the little Horns Kingdom, how long it should continue from the time of its first rise, but rather to show (which who observes it shall find to be the very scope of the place) when this blasphemous, raging little Horn, who for a long time together had worn out the Saints, changed times and Laws, should have a period put to his boundless rage and tyranny, which (I say) is set forth, not by measuring the time of his Kingdom, but by hinting (as a mark) a most remarkable action which should be in the very concluding time of it, and indeed prove the break-neck of his Kingdom, and that is the black day of the witnesses killing, the end of which day should put a period to his Kingdom, the time of his rage and tyranny; which thing, though a great mystery in Daniel, therefore when Daniel heard this the second time, Chap. 12. he confesseth that he understood it not, yet it is a thing clearly revealed in John (as we have formerly noted) viz. that the end of Antichrists Kingdom, and the end of the three days and a half (the limited time of the Witnesses lying dead) shall fall at one and the same point; and therefore well may the time, time, and dividing of time, he laid down as a mark to show when a Period should be put to the Kingdom of the little Horn.  
Thus we see that daniel's time, times, and a half, is so far from being repugnant to that Exposition I have given of John's time, times, and a half, that indeed rightly opened, we have hence a strong confirmation of it, yea of our whole method; for (as I said at first) if John's time, times, and a half, be not to be understood of 1260 years, but of three years and a half only, then of necessity must the method of this 12 Chapter be, as I have stated it.  
If notwithstanding all, any should yet say, That surely it cannot be without something of the mind of God, that a time, times, and a half, that is, three years and a half reduced into days, and these days into years again, should make the very sum of 1260 days, or years.  
Ans. Yes, I am verily persuaded that there is much of the mind and wisdom of God in it; but if I may nakedly speak what I think is the mind of God herein, I take it to be this, That men when they will be curious (which is a thing the best are prone unto, and as soon taken with as any one snare I know) shall even in the word itself find something to feed their curiosity, whereby the simplicity of truth shall be hidden to them. And indeed whether to go from a certain Prophetical stile, a time for a year, to a new stile, no where clearly found in all the Word, namely, a time or year put for a year of years, only upon this account, because a time, times, and a half, i. e. three years and a half, will by this reduction amount to 1260 years; I say, whether it seem not to savour more of curiosity than truth, and might not possibly be by the wonderful wisdom of God so left in the Word on purpose, that truth till the discovering time should come, might be the more veiled; I leave to the Spiritual and understanding Reader to judge.  
The result of the whole is, that the Prophecy of the twefth Chapter is not to be limited to the first period; but brings us down even to the end of the second period, namely of the 1260 years, and consequently the time, times, and a half; mentioned vers. 14. is the same with the three days and a half, Chap. 11.9.   

SECT. VI  
FRom what hath been said, many useful truths arise, which confirm us in the things before asserted, upon Chap. 11. and also are a good confirmation by reason of that sweet harmony of truth it carries with it, of the method laid down in this Chapter; as,  
1 That the three days and a half, Chap. 11.9. are not the s●me with the one thousand two hundred and sixty days, because we have a manifest difference here made betwixt the time, times, and a half (which answers to the three days and a half) and the 1260 days.  
2 That the kill of the Witnesses shall not be a general act, an act in all places at once, because within the time, times, and a half, which is the term of the Witnesses lying dead, there is elsewhere a remnant of the Woman's Seed standing up for Christ, vers. 17.  
3 That the particular place in which the Witnesses are to lie dead, is Germany, because the War leading to their kill, is in that Land.  
4 That the Witnesses in their kill time shall be deprived (if not totally, yet in a great measure) of such outward Means and Ordinances as they enjoyed, though in a mournful and suffering condition all the time of their Prophecy, yet notwithstanding shall have a principle of life kept alive in them, by the way of Christ's more secret working; therefore it is said of the Woman the 1260 days they fed her, v. 6. but in the time, times, and a half she is nonrished, vers. 14.  
5 That the People, and Kindred's, and Nations, and Tongues, Chap. 11.9. are such persons who drive on a worldly and earthly interest, for they are here called the earth, vers. 16. And the earth helped the woman.  
6 And last, That the people of God elsewhere, within the time that the Witnesses lie dead, shall have a cloud upon them, and be brought into some straits, for a War is attempted within the time, times, and a half, by the Dragon, upon the remnant of the Woman's seed, vers. 17.   

SECT. VII.  
I Shall conclude this Chapter with a word or two of enquiry, as touching this remnant of the Woman's seed. Two things concerning them are worthy a search after.  
1 What people are here meant by this remnant of the Woman's seed, that the Dragon within the three days and a half makes war upon.  
2 How, or in what fence we are to conceive of this War made upon this remnant of the Woman's seed by the Dragon.  
Concerning the first, I shall not presume to determine any thing of this people, any further than the Holy Ghost hath, who describes them by two notable distinguishing Characters, as willing thereby to mark them out from all the people, that within the time of the three days and a half, should be found in the world besides.  
First, They are such who keep the Commandments of God. By Commandments we are to understand those Gospel-Institutions Christ gave to his people in command upon his Resurrection, so called, Act. 1.2. After that he through the Holy Ghost had given Commandments unto the Apostles whom he had chosen.  
Secondly, They shall be such who have the testimony of Christ. What is that?  
Answ. A Spirit of Prophecy amongst them, Revel. 19.10. the testimony of Jesus is the spirit of Prophecy, i.e. they shall be a people much looking into the Prophecies of the last times, having a great insight into what God is about to do in the world, and abundance of faith in behalf of the cause of Christ, so as not to fear it, though the same be opposed by all the world, yea, and all the Devils in Hell.  
Such a People, who shall be eminent above all others for these Characters, shall be found in the world, at the time the Witnesses lie dead; these shall be as an eyesore to the Dragon, who shall dread some mischief to arise to his Kingdom from them; and therefore he shall wondrously desire, and lay about him, if it may be to rid these out of the way, as fearing he shall not be secure in his seat whilst they are in the world, and therefore having killed the Witnesses, his next attempt is upon these.  
But now as to the second, How doth he attempt them, or what manner of what is it that he makes upon them?  
In order to my answer I premise;  
1 That that Dragon which is the grand Persecutor of the Woman throughout this Chapter, from whom all her sufferings originally arise, is (according to the Holy Ghosts interpretation, vers. 9) that old Serpent, the Devil, and Satan; He stands ready to devour the Child as soon as born, vers. 4. He wars with Michael, vers. 7. He drives the Woman into the Wilderness, vers. 13, 14. He casts a flood after her to drown her, vers. 15. He makes war after this with the remnant of her seed, vers. 17.  
2 That this Dragon, Satan, being a spiritual and an invisible enemy, and all the sufferings of the Woman until this day, having been ever caused by some outward and visible means; We may not therefore conclude that it is by any immediate hand or act of the Dragon that the Woman suffers, but by some mediate hand; that is, some thing or power acted by this Dragon, and made an instrument to serve his design against the Woman; therefore is the Dragon said in his fight to make use of Angels, or Instruments, vers. 7. and also in his fall hath Angels, or Instruments, falling with him, vers. 9  
3 This thing, or power acted by the Dragon to afflict the Woman, is sometimes one thing, sometimes another; sometimes one thing only, sometimes more than one; accordingly as he hath permission to act this or that thing, and finds that by the acting of one thing, or of divers, he may best effect his own design of distressing, and if it might be, destroying the Woman, therefore before the Beast comes in, he acts the power of the Pagan Empire; after the Beast is come in, the power of the Beast more in general, but more particularly, the power of the Germane Empire.  
4 That thing or power which is most commonly or properly governed by him, is in a distinct consideration from all other things, or Powers, called by the name of the Dragon. So of all the Powers in the world, the Roman Power in the Primitive Ages goes under the name of the Dragon, vers. 3. of all the Powers subjected to the Beast, the Power of the Germane Empire, is called the Dragon, vers. 7.13.  
5 Hence it follows, That those attempts made against the Woman, or any of her seed, by that power which the Dragon properly governs and rules, and which in the phrase of the Holy Ghost, used in this Chapter, takes denomination from him, are to be called the attempt or war of the visible Dragon against the Woman; but those attempts which through the subtlety of the old Serpent, secretly creeping into, and acting other powers than those, which he properly and commonly rules and governs, and which do not take denomination from him, are made against the Woman, or any of her seed, it is more proper to call them the War of the invisible Dragon.  
This ground gained from the manifest truth of the Text, I come now to give in my answer, which is;  
That I conceive, That as the Dragon throughout his Chapter goes under a twofold Notion, or conndera●●on.  
1 The invisible Dragon, Satan, which is the Dragon governing.  
2 The visible Dragon (in ancient times the Roman Empire, in latter times the Germane) which is the Dragon governed; so shall there be a double War raised against this remnant of the Woman's seed.  
First, The invisible Dragon, who acts the visible, and therefore is before him, shall in the first place attempt a War upon this remnant.  
Quest. But how shall he do it?  
Answ. Look how the invisible Dragon acts in killing of the Witnesses, so shall he act in this. The invisible Dragon kills the Witnesses, by acting the power of the visible Dragon, or the Germane Empire, to do it; accordingly the invisible Dragon shall attempt a War upon this remnant of the Woman's seed, by acting in an invisible way those powers under whom this remnant of the Woman's seed shall be.  
Now that such a War within this time shall be made upon this remnant by the invisible Dragon, is clear, because (as I have formerly said) it is a thing both rational and of great use, That the whole mystical body should come under some measure of sufferings in that time wherein the Witnesses lie dead. Now because this remnant shall not come into the mouth of the visible Dragon, for therefore (as I conceive) are they called a remnant, because kept and reserved by God from the mouth of the visible Dragon, at the time their Fellow-brethrens are in it; it is therefore necessary, to the end there might be in this remnant a sympathy with their Brethren in their afflictions, that they should within this time have some attempt made upon them by the invisible Dragon.  
Secondly, The visible Dragon shall also towards the end of this time make an attempt upon this remnant, which is clear, because that Dragen that kills the Witnesses, doth afterwards make an attempt upon this remnant; but the Dragon killing the Witnesses, was not the invisible only, but the visible also; therefore the visible Dragon, as well as the invisible, shall attempt a War upon this remnant.  
Quest. But how shall he do it?  
Answ. By drawing together the whole, or a principal part of the Papal power, whereof the visible Dragon, or Germane Empire, shall be chief, to engage in an open War against this remnant, if it may be, to cut them off; but what the issue of this attempt shall be, we shall see presently, in opening the fourteenth Chapter, which (as I have said) follows as the next thing in order after this. I only say here, That this remnant of the Woman's Seed, shall not suffer greatly, either by the attempt of the invisible Dragon, or the visible; for observe, it is not said, He made War, but went to make War (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i.e. endeavoured the thing, but ere the invisible Dragon, or the visible can do this remnant much hurt, Christ steps in, and prevents.  
Thus much concerning the twelfth Chapter.    

CHAP. III. Wherein is showed the state of the Witnesses about, and in the time of their rise, from Rev. 14. opened.  

SECT. I.  
THE stream of Expositors, as they make application of the things Prophesied of in the 12 Chapter to the first period, or the time before the Beast arose; so also do they of this Prophecy that concerns the 144000 to the second period, or the 42 months of the Beast, judging these 144000 to be those Saints that should in several places within this time bear witness against the Beast; and accordingly they look upon the fulfilling of this Prophecy to be a thing past.  
For my own part, as I saw myself constrained (not out of any desire of singularity, but for truth's sake) to balk the common road, and seek a new way upon the 12 Chapter: So have I the same constraint lying upon me here, to descent from the common opinion, and seek another. My Reasons are,  
1 Reason, because this 144000 have their station upon Mount Zion, which noteth a fixed state, Psal. 125.1. Those which trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever. But the abode of the Church all the 1260 days is in the Wilderness, noting a movable uncertain condition, which at that 〈…〉 in.  
〈…〉 the Church and people of God in time of old (to whose state doubtless we have here an Allusion) could not be said to be footed upon Mount Zion, whilst they were wand'ring in the Wilderness; no more is it proper to say, that these 144000 in the Church's Wilderness-state, should yet stand upon Mount Zion, yea it seems to me, that this Character is given the 144000, and that in opposition to the Woman's former state, which was, and for a long time together had been in the Wilderness.  
In a word, it notes thus much to me, that this 144000 are a People whose condition, after once they are gotten upon their legs, shall be fixed and stable, and not subject to such motions and mutations, as was the Woman's former state in the time of her Wilderness-condition.  
2 Reason, because all the time of the 42 months, the waters were subjected to the Whore, who sits upon them, Rev. 17.1. Come hither, I will show thee the judgement of the great Whore, that sitteth upon many waters; but at this time there is a voice of many waters crying against her, vers. 2. And I heard a voice from Heaven, as the voice of many waters.  
3 Because the condition of the Church all the 42 months, the 1260 days, is a sad mournful condition, they wear Sackcloth, they are under the power of Babylon, and therefore hang up their harps, as did Israel of old, whilst in Babylon, Psal. 137.1, 2. But the condition of the Church at this time is wondrously joyful, they play with their Harps, Sing a new Song, vers. 2, 3.  
4 Because all the time of the 42 months, Christ hath no Throne visible in the world, but the Beast hath the Throne. But at this day Christ hath a Throne, vers. 3. They sung as it were a new Song before the Throne, vers. 5. They are without fault before the Throne of God.  
5 Because the Characterising this 144000 by this, these follow the Lamb whither soever he goes, is to me a clear intimation that the Lamb was now upon his march to his Kingdom in the time of their standing up, yea had gone a good step, so far as many of his first followers had left him, and these only clavae to him, which is not appliable to the state of the Church in the Wilderness, and that many hundreds of years ago.  
6 Because that preaching of the Gospel, which immediately succeeds their standing up, cannot without a manifest forcing of the Text, be applied to the time of Waldus, Wickliff, or any time already past, as will plainly appear when I come to open those words.  
7 Because their standing up is not until the very hour of God's judgement upon Babylon is come, vers. 7. Fear God, and give glory to him, for the hour of his judgement is come; What hour is this?  
Ans. The hour of Babylon's downfall, whose judgement comes upon her in an hour, Rev. 18.10. For in one hour is thy judgement come; and therefore to show this to be the meaning, we have a Herald in the next verse proclaiming the news of it, vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen.  
For these Reasons, and some others, I could urge, I cannot look upon this Prophecy as contemporising with the 42 months of the Beast, the 1260 days of the Witnesses and Woman, but rather as a Prophecy there to take beginning, where the 12 Chapter leaves us, which is about the end of the time, times, and a half, with the attempt of the Dragon against the remnant of the Woman's Seed.  
And so in an orderly manner things succeed thus. The Dragon having killed the Witnesses, endeavours to rid the world of that remnant of the Woman's seed, that stand up for Christ in some other place.  
Now the Lord Jesus seeing this, that the Dragon's rage is such, that he cannot content himself with that unpara●eld injury offered to him, namely to kill his Witnesses, hereby endeavouring to leave him without witness in the world; but because there is yet a little remnant in a corner of the world that stand up for him to bear forth his name and glory in the world, therefore the malicious raging Dragon must design upon them, and labour to root them out: Christ hereupon is so mightily provoked, and full of wrath and fury, and so jealous for his name, and his bowels do so work for his remnant, that he cannot now any longer forbear to behold the cruel rage and insolency of the enemy, but instantly appears (by a more glorious manifestation of himself than ever before) upon Mount Zion, i. e. in the midst of his people now come thither, calling together his remnant about him, by his presence encouraging them not to fear this great and dismal attempt, and assuring them that the Dragon, ere he shall have his will upon them, shall beat him out of the field. And here will be the first glorious Rendezvouz in Canaan, all done before this day is to be reckoned but the War on the other side Jordan; that War was with a part, the Lamb with his followers encountering such only as stood in his way, and hindered his march towards the borders of the Promised Land, but this will be with the whole body of the Canaanites under conduct of the Dragon, who shall fall before the Lamb, and his 144000.  
So that I say, we are to begin the Prophecy of the 14 Chapter, with the Dragon's attempt against the remnant of the Woman's seed, in the very concluding time of the 1260 days.  
Should I say, That we we are to begin this Prophecy of the 14 Chapter from about the end of the Beasts 42 months, Chap. 13. and that John after he had seen the Beast acting his part upon the Stage, and now going off, beheld presently the Lamb coming up with his 14400, it amounts to the same with the other; so that whether we begin from the end of the 12 Chapter, or of the 13. the beginning is stated aright, either falling to be in the very concluding time of the 42 months, the 1260 days. But I rather choose to begin from the Dragon's attempt.  
1 Because by that beginning we have (as before we have showed) in the 12 and 14 Chapters, the Prophecy of the Woman complete.  
2 Because that attempt seems to be the reason of the Lamb's appearance.  
3 Because (as I have also said) the 13 Chapter comes in by way of digression, and the Prophecy as to the point of time and order, is complete without it.  
Object. Babylon's downfall is spoken of after this Rendezvouz, vers. 8. And the Beasts followers are afterwards threatened for worshipping the Beast, his Image, receiving his Marks, vers. 9, 10, 11. Therefore this Prophecy must contemporise with the time of the Beast.  
Answ. This stands upon a supposition, which I deny, viz. That 42 months, is the utmost term of the Beasts continuance, and therefore Rome's downfall must be within that time; whereas I affirm (but shall here wave the proof of it) that the 42 months is only the time allotted the Beast to continue a Tyrant, raging and tyrannising over the holy City, the Saints, and the Nations, and not the time of his continuance, which shall be for some time after this term is run out, within which time Rome shall be ruined, and therefore is its destruction mentioned after this Rendezvouz of the 144000, and also the Beast still, even within this time to his last, shall have many cleaving and adhering to him, who are the persons here warned.  
I know not any other Objection against this our method, that deserves a particular Answer. Something else there is by some said for the common method, but he that shall observe our following Discourse, will find, that either it falls of itself, as I have stated the thing; or if not, may if he please, gather up that which will be a particular Answer to the thing (possibly) where his scruple lies.   

SECT II.  
TWo things from our Discourse in the former Section are evident,  
First, That the Head of this Propheey, is to be placed above a hundred years lower than the Head of the Vials; And indeed were there nothing else to be urged, yet he that shall but compare the persons and time when the Vials began to be poured forth, with the persons here spoken of, and this time, will find that to be the more early, this the latter; for,  
1 Those that pour out the Vials have a mixture of fire with their Sea of glass, vers. 3. And I saw as it were a Sea of glass mingled with fire, noting (as Mr. Brightman observes) that though they had attained some degrees of purity, yet was it not such, but still there was a mixture of fire, hot jars, contentions, divisions, making of parties even amongst the Reformers themselves. But these here have all their Father's name written in their foreheads, vers. 1. signifying (as I shall show anon) a high pitch of union.  
2 Those that begin the work of the Vials, their chief eminency lies in this, that they were got clear of the more gross defilements, and idolatries of Antichrist, set forth under the expressions of the Beast, his Image, Mark, the number of his name. I saw them that had gotten the victory over the Beast, and over his Image, and over his Mark, and over the number of his name. But these have attained a higher pitch to renounce as well the more secret defilements by worldly selfish interests, as the more gross pollutions of Antichrist, which is the thing noted (as I have elsewhere observed) by their being redeemed from the earth, vers. 3.  
3 Those that begin the work of the Vials, were a party redeemed and picked from among the Idolatrous rabble of the Beasts worshippers; But these are a party picked and redeemed from amongst men, vers. 4. that is, from amongst the Reformers themselves. Hence the Song these sing is a new Song, that none else can learn, vers. 3. i.e. it is a Song that goes in a higher, and more selfdenying note, than the Song that was sung when the Vials began to be poured forth; and if we may say there is an alteration in the matter, I conceive it lies in this, the Song sung at this day shall be more purely Evangelical than that was; the Song of the Vials is a mixed Song, partly of Moses, partly of the Lamb, something was in that, as well of Moses more dark administration, as of the Lambs more clear; But this shall be purely of the Lamb, nothing of Moses, no legality in this Song; but all is of the Lamb.  
4 That Character of these, vers. 4. These are they that follow the Lamb whithersoever he goes, doth (as I have said before) clearly intimate to me, that this time is not the Lambs first setting forth, he had been marching before, viz. from the first day the Vials began to be poured forth, yea fighting before, for the fight between Michael and the Dragon, chap. 12. and that betwixt the Lamb and the Kings of the Earth, Chap. 17. do both precede this time; by consequence therefore this must be below the Head of the Vials, for the Lamb began not his march till the Vials began to be poured forth.  
5 John sees no Throne as yet when the Vials began to be poured out, because Christ, as then, was but breaking in upon the world; but now (as we observed before) John sees a Throne, noting, that at this day Christ hath gotten some footing in the world, so much, as in despite of them he can, and doth erect a Throne. And this consideration will save us an answer to that which seems to he as an Objection in the words, against the thing we are speaking; viz. That this one hundred forty four thousand, at their first Rendezvouz, have no Temple, but those who pour out the Vials had, it seems therefore that they should be the lower, and these the higher.  
Answ. Though true, no particular mention is made of a Temple, but these are only said to stand upon Mount Zion, yet have they that which is more, namely, a Throne, and this those who began the work of the Vials had not, nor indeed could they then, because Christ erects himself a Throne, by casting down the Thrones of the Beast; but this work is done by the Vials, and therefore there could not be a Throne before.  
From the whole it is clear, That the Head of the Vials is to be placed higher than the Head of this Prophecy.  
1 Hence we have done well to place the beginning of the Vials, as we have done in our Discourse upon the Vials.  
2 Hence that opinion which makes this Prophecy to contemporise with the time of the Witnesses, and the Beast, is disproved, and our former method confirmed.  
Should any here ask me a reason why the Head of the Vials is placed somewhat upwards in the Beast's Kingdom, and the head of this Chapter about the end of it.  
I Answer, Because the principal work of this Chapter, to do which, this 144000 are raised up, is to smite Antichrist in his Civil Inonarchical power, thereby to take his Kingdom from him, and to bring the Kingdoms of this world under the Sceptre of Christ; but now before Christ comes to deal with the Beast in his Civil Power, he deals with him upon another account, namely, of his encroachments upon Christ's spiritual rights, to recover them out of his hands, as I have observed upon the Vials, p. 260, 261, 262.  
Now because the Vials set forth the whole of Christ's dealing with Antichrist in a way of wrath; as well his dealing with him upon a Spiritual account, as a Civil, therefore is the head of the Vials seated more upwards in Antichrists Kingdom, than the Head of this Chapter which is placed at the end of it. This further confirms me, that in my Discourse upon the Vials, I have been guided to place the beginning of the Vials aright, and in its proper place.  
Secondly, Another thing following from our Discourse in the foregoing Section, is, That this 144000 which stand with the Lamb upon Mount Zion, are not the same with the sealed 144000, Chap. 7. which also farther appears.  
1 Reason, Because the sealed one hundred forty four thousand, are sealed by way of preservation against some evil approaching; but this one hundred forty four thousand are gathered together to do some work for Christ.  
2 The sealed 144000. are sealed before any of the Trumpets sound; but this one hundred forty four thousand are not congregated till about the time of the Witnesses rise, which is not till the latter end of the sixth Trumpet, Rev. 11.13, 14, 15. That the sealed One hundred forty four thousand are sealed before any of the Trumpets sound, is clear;  
1 Because the very plagues that they are sealed for preservation against, are no other but the plagues of the Trumpets; The plagues themselves are mentioned Chap. 7.3. Hurt not the Earth, neither the Sea, nor the Trees, till we have sealed the Servants of our God in the fore head. Three sorts of plagues here are: 1 A plague upon the earth; this is expressly the plague of the first Trumpet, Chap. 8.7. The first Angel sounded, and there followed hail, and fire mingled with blood, and they were cast upon the earth. 2. A plague upon the Sea; this is the plague of the second Trumpet, v. 8. And the second Angel sounded, and as it were a great Mountain burning with fire was cast into the Sea, and the third part of the Sea became blood, vers. 9 And the third part of the creatures that were in the Sea, and had life, died, and the third part of ships were destroyed. 3. A plague upon the Trees; this is a part of the plague of the first Trumpet, vers. 7. The third part of Trees were burnt up, and all green grass was burnt up. Now the plagues being the very plagues of the two first Trumpets, it necessarily follows, that this sealing is, in time and order, before any of the Trumpets.  
2 Because an express command is given to the Locusts under the fifth Trumpet, that they should hurt none but those only, which had not the seal of God in their foreheads, Chap. 9.4. A clear Argument the sealing was higher, for the seal was then set upon God's Servants, and not a thing to be set for future, and undoubtedly the words point us back to that very sealing, Chap. 7. which was before; yet the seventh Seal, which ushers in all the Trumpets, was opened.  
The result is, That the One hundred forty four thousand, which stand with the Lamb upon Mount Zion, are not the same persons, neither do they belong to the same time, with the One hundred forty four thousand sealed ones, the one belong to the first times of the Beast, the other to his last; the one are a company sealed at the time of the Beasts coming in the other are a company congregated at the time of his going out.  
To say, because the one are said to be sealed in their foreheads, Chap. 7.3. the other to have the Father's name written in their foreheads, Chap. 14.1. therefore they must be the same persons, and either Prophecy relate to the same time, would have some colour of reason, in case the thing itself, by other substantial Arguments, were first proved, but till that is done, to urge this alone, is to beg the Question.  
Nay, could the thing be proved, it would yet be a question, Whether the Seal, and the Father's Name, are one and the same thing? and put case they are, another question will arise, Whether the end of sealing be not one thing, and the end of writing the Father's name another? and if the ends be distinct, then may the times also. All this must be throughly cleared, before any Argument can be drawn hence.  
Now the Reasons why the Congregated ones are set forth by the number of 144000 which is the number of the sealed ones, I take to be,  
1 Because the number of 144000. were the Lambs chosen number formerly, and therefore they are the chosen number still.  
2 Because One hundred forty four thousand were the number he went off the stage with, when for a time he gave way to the Beast; and therefore they are the number which now (the Beast's time being out) he comes on with again.  
As for any Mystery in the Number itself, it doth not appear to me that there is any, the use of this number, Chap. 14. being with allusion to the same Number, Chap. 7. and as for any Mystery there, I cann see none, save only that Twelve times twelve (that being the way of numbering there, twelve, which is a definite number being put for an indefinite) makes up One hundred forty four, and therefore so many twelve thousands are called one hundred forty four thousand.   

SECT. III.  
THe former things premised, to the end we may know where we are, I now come to the matter of this Prophecy, which sets forth the state of the Church, within the third period; i. e. from the ending of the Forty two Months, the One thousand two hundred and sixty days, until the beginning of the One thousand years.  
My intent as touching it, is not to carry an exposition through the whole, examining as I go each particular passage, with the minds of Writers upon it, that being a work which would prove tedious to myself, and possibly to the Reader, but only to give my own thoughts, as touching some things that are of more general concernment, and will be of more special use.  
I shall sum up all within the compass of these four things;  
1 Who these one hundred forty four thousand shall be.  
2 The cause and manner of this glorious Rendezvouz, and the state or condition this 144000 upon their first congregating shall be in.  
3 The excellent distinguishing Characters of them.  
4 How the work shall go on, after once it is put into their hands.  
As touching the first, Who this one hundred forty four thousand shall be; I answer, They shall be the Gentile-Saints; My Reasons are,  
1 Because they are the renmnant of that Woman's seed, that within the first period was persecuted by the Pagan Roman Dragon, and afterwards in the second period by the Antichristian Dragon; but these are no other but the Gentile Saints.  
2 Because they are such as the Antichristian Germane Dragon in the expiring time of the 1260 days shall raise a war against; but they are the Gentile Saints.  
3 Because they are such, who within the time that the Witnesses lie dead, before the 1260 years are fully expired, are eminent for keeping the Commandments of God, and having amongst them the testimony of Christ: But this cannot agree to the Jews, whose coming in is not till afterwards; therefore must be the Gentile Saints.  
4 Because they are gathered to a Rendezvouz, and have glorious Characters upon them, and that before the downful of Rome, as will appear, compare vers. 1, 2, 3, 4, 5. with vers. 8. therefore cannot be the Jews, whose receiving Christ is not till afterwards, but must be the Gentile Saints.  
Lastly, I say no more, there is nothing in all this Chapter, save a single clause towards the end, that relates to the Jews, but the whole hath relation to the risen Witnesses, or Gentle Saints, declaring how it shall be with them, and what shall be done by them against Antichrist, from the time of their rise, until Christ's appearance.  
As for the 144000 sealed ones, Chap. 7. I spoke my thoughts of them but now, which cannot be applied to any conversion of the natural Jews, unless we should suppose some conversion past many ages since; indeed the Text affords some probabilities for this Opinion, the Angel that hath the Seal coming from the East, vers. 2. the mentioning the Jewish Tribe, by name, together with the following description of the new Jerusalem. As for that Argument urged by some, from the multitude of all Nations, Kindred's, People, and Tongues, ver. 9 whom they conceive are spoken of by way of distinction from the sealed company, it proves not; because, should we suppose the Sealed company to be Jew's, yet it is clear to me, that the Sealed company relate to one time, the great multitude of all Nations, Kindred's, People, and Tongues to another, and thereby the ground of distinction as to persons is taken away; for if these two relate to two times, then may we by the one understand the Jews, by the other, the Gentiles only, or Jews and Gentiles both. But to pass this, as for the probabilities the Text doth afford us, though I could as much as another incline to the opinion, yet must I say, I am convinced of it, they are but weak, and will in no wise counterpoise our former Arguments laid down to the contrary; yet if a way might be found out to reconcile both, that is, to make this sealing to have a respect to Natural and Spiritual Jews too, to the Spiritual Jews, about the time that Antichrist came into the World, to the Natural, upon the time of his going out; which latter, though their coming in unto Christ be long after the other, yet because they are the elder Sister, are chief spoken of, and their Tribes mentioned by name, and the other comprehended under them, it would be a thing very desirable. The doing of this may seem a thing impossible, but yet possibly it is not so, Something looking this way I have very lately had in mine eye, that it will do the thing I cannot say, if it would, I conceive it not meet here to insert it.  
Yet for truth's sake, to the end the thing in hand may be the more clear, and free from all exception, let us notwithstanding our former Arguments, suppose at present the one hundred forty four thousand sealed ones to be only the Jews, the sealing to note a conversion of that people yet to come; yet will it not therefore follow, that the one hundred forty four thousand standing with the Lamb upon Mount Zion, should be the Jews also; for there seems to be good reason for it, why in case the other should be the Jews, yet that the Gentiles here should be set forth by the very same number.  
1 The 144000 of the Jews are so called, because the picked and sealed one's of that people; but these being the picked and sealed one's of the Gentiles, may well be set forth by the very same number of 144000.  
2 The day in which the 144000 of the sealed Jews are so numbered, is the first day that that People, as a Nation, shall be delivered from their bondage, and enter into Christ's rest. This Rendezvouz, we read of Chap. 11. is the very first day of the Gentile Saints deliverance from Antichristian bondage, and entering the Spiritual Canaan of rest, after that long Wilderness-condition, and therefore well may these be set forth by the same number of 144000, with the other.  
3 The Jews in the day of that Nations coming in unto Christ, shall come in a great multitude, in which respect it is said of them, Isa. 66.8. Shall a Nation be born at once? therefore set forth by a greas number of sealed ones, viz. 144000; so likewise the Gentiles at the time of the Witnesses rise shall stand up a great multitude, set forth therefore vers. 2. by the voice of many waters, and at the time of Rome's ruin, which shall be suddenly upon their rise; John heats a voice of much people, Rev. 19, 1. Of a great multitude, of many waters, and mighty thunderings (arguing abundance of Gentiles now come in) singing Hallelujah, praises for Rome's ruin, vers. 6. therefore well may these also be set forth by a great number, yea the same of 144000.  
4 The Jews and Gentiles, two Nations, whereof one only had the privilege to be God's people under the Law, the other hath this privilege under the Gospel, being now both by this great confluence of either to Christ to be united under him as Head and King, and thence forward to have equal Privileges, may therefore (either of them, being but as two several Bands marching to Christ) one from one corner of the world, the other from the other) be both set forth by the very same number of 144000.  
To say no more, the sum of all is, That the 144000, here spoken of, are the Gentile Saints.   

SECT. iv  
OUr second Particular is to inquire into the cause and manner of this Rendezvouz, and the condition this 144000 shall be in thereupon.  
1 For the Cause, the accidental cause shall be the Dragon's attempt upon the remnant of the Woman's seed, who by making war upon them to do them a mischief, shall do them the greatest good, and himself the greatest mischief that can be.  
But the efficient cause shall be the Lambs standing upon Mount Zion, vers. 1. And I looked, and lo a Lamb stood upon the Mount Zion, and with him 144000— This standing upon Mount Zion, we are to understand of Christ's more glorious manifestation of himself, in his meekness, grace, and love, the precious virtue of his Death and Sacrifice (in which respect he is called a Lamb) to his Churches and People, where this remnant shall be, and that more generally at this time. He shall make his people generally and wondrously sensible of the greatness of his pardoning love, and how he hath engaged so far as to become himself a Sacrifice for them; withal assuring their hearts, That the day is come, that he is to take his Kingdom, and now all they can do for him in way of requital, is to gather about him and help him, to stand by him in his great work of taking vengeance on the Beast, overturning the Thrones of Kingdoms; and therefore he calls upon them now to quit all earthly respects, and interests, and straightway to arise, list under his Banner, and if they will but stand to him, though they may have their failings and haltings, yet will not he use martial Law, but lead them, and march before them, with meekness, gentleness, and love. Here is the principal efficient cause.  
2 The manner of their Rendezvouz, we have vers. 2. And I heard a voice from Heaven, as the voice of many waters— the phrase seems to intimate, as if the thing should be by some general tumult, a mighty rushing of waters, a voice and cry amongst the waters. Now Waters in Apocalyptical phrase, and elsewhere, (as I have observed in opening the subject of the third Vial) denote the common people, and in this place it is necessary we so interpret it, because the voice of Waters is distinguished from the voice of Thunder, which John hears afterwards.  
And further observe, these waters are not the common waters, but they are the waters of Heaven, i.e. of the true Church, and its members, therefore the voice of waters is heard from Heaven.  
Yea further observe, the voice of waters from Heaven is a great voice, for it is a voice not of a few, but many waters, noting, that the Spirit now acting shall be general, the cry to arise, general.  
There had been a little rushing of waters before, a cry of one here, another there; but now, what was before set home upon some particular hearts, is upon the hearts of God's people in general, and the voice of waters is a great and general voice, the cry runs on the sudden throughout the Churches and Saints, and all are instantly upon their legs.  
3 The state and condition they shall be in upon this their Rendezvouz, is set forth in two things.  
1 They shall be owned by some eminent Head whom God will either raise up among them, or make to appear for them. This Head is noted by the voice of the great Thunder, it being the phrase of the Holy Ghost in this Book to call the common people Waters, the Heads and great ones Thundrings, Rev. 19.6. I heard the voice of many Waters, and the voice of mighty Thundrings, saying, Hallelujah. It teacheth us thus much, That Christ will raise up some such faithful Instrument to be his Lieutenant General to lead on this his 144000, whose name shall be as a great Thunder in the world, dreadful and terrible to the Antichristian party.  
And whereas it is the voice of but one Thunder, it intimates, that at this first Rendezvouz, there shall appear but some one noted Head for Christ, but a while after, when the work is gotten a little forwarder, we hear of many Thundrings, Rev. 19.6. i.e. many great One, Heads, Rulers, who either wanted opportunity or courage at first, shall now come in, and join with this party.  
2 They shall begin their march with praises. The Lamb being now upon Mount Zion, his remnant gathered about him, an eminent Head by Christ raised up, and set over them, the first work they do is to sing praises. I heard the voice of Harpers, harping with their Harps. The Holy Ghost in these words alludes to the way of praising God in time of Old, when God's people in their praises made use of Instruments of Music, and particularly, and as that which was in most common use, of the Harp, Psal. 33.2. Psal. 43.4. Psal. 71.22.  
And methinks the first setting forth of the 144000. seems to be much like Jehoshaphats march against the children of Ammon, Moab, and Mount Seir, 2 Chron. 20. An infinite multitude of people, and Nations like the sand of the Sea, come up together against Jehoshaphat and Judah. The noise and rumour of their coming, doth 〈…〉 ●istress the people, but seeking God, the Lord setting it home upon the heart of Jehoshaphat and his people, that the morrow should be the day of his power, he would do the work for them, they should not need so much as to fight, only stand and behold the salvation of the Lord; fear and faint-heartedness now flies away; they do not consult, whether are we strong, or whether are we weak; how is it possible we should deal with this multitude? But being assured of the Victory, and that the day should be theirs, they begin a March with pr●●●es, singing, and rejoicing, before ever a stroke is struck, as if they had carried the Field already. So will it be with this remnant at this day, the raging Dragon in his wrath and fury comes on gaping upon them; It is a miracle in reason, if ever they scape his mouth, but against this, to bear up their spirits, they have the glorious presence of the Lamb in the midst of them, this doth so wondrously animate them, that in the mouth of danger they fear none, but march o● in the very face of the Dragon, harping with their Harps, i. e. praising and rejoicing, as knowing assuredly▪ the Lamb will manifest his power, they shall tread the Dragon under their feet.  
Thus much as touching our second particular; from the whole note, That notwithstanding the Witnesses themselves are undoubtedly, after their rise, to be esteemed a part of this 144000, yet shall the beginning of this glorious company be not with them, but there where that remnant of the Woman's seed shall be found, th● the Dragon wars against.  
I shall here in the close of this Section add a word or two as touching daniel's Stone, the looking upon this Rendezvouz presenting that to mine eye. The first rise of this Stone we are doubtless to place with the beginn●●● of the third Vial. My Reasons are,  
1 Because it being the Stone alone that breaks the Great Image by smiting him on the Feet and Toes, we are there to place the rise of it, where the Civil power of Antichrist, in any of the ten Horns (represented by the ten Toes) is irrecoverably broken to pieces. But the doing of this is begun with the third Vial, therefore with the beginning of that are we to place the beginning of the Stone.  
2 Because daniel's Stone that smites, Chap. 2. and his Ancient of days that sits, Chap. 7. being one and the same, we are to reckon the rise of the Stone from the first day that the Ancient of days began to sit, and to cast down any of the Thrones of the fourth Beast. But this work was begun with the beginning of the third Vial, therefore there are we to begin the Stone.  
Now let us look upon the work done of late years under either of these notions, either as it is a breaking of the great Image, or as it is casting down the Thrones of the fourth Beast, for both are substantially the same, and instrumentally wrought by the Stone, and hath it not been done by a despised handful, which worldly powers would not have raised up at first, could they have helped it, nor continued when raised, could they have had their will; but as the raising, so the continuing hath been from God more immediately, than by the endeavour of hands, i.e. humane means.  
But now observe, as God never doth any wonderful work, but in the beginning of it, he puts some death upon it; so the most remarkable work that ever yet was in the world, viz. the Stone smiting the great Image, is no sooner on foot, but presently, even within that very Vial that the Stone gins to smite, comes the saddest blow, the blackest cloud over the work of God, that ever one of them, the world saw, namely, the death of the Witnesses, this stops the work a while, the Stone lies still, by lying still it seems to moulder; In this extremity God ariseth, ●●kes the Scone into his hands again, forms it more strongly, by casting out the lose earthly matter, and firmly uniting and cementing the rest, adding withal more matter to it, that so upon its next smiting, it may break in pieces whatsoever stands in its way. This is done in this glorious Rendezvouz, of which we have spoken.   

SECT. V  
OUr third Particular comes now into consideration, namely, to consider of the Characters of this 144000.  
As for the several Characters, we have vers. 3.4. I have given my thoughts of them already in the Epistle Dedicatory to my late Discourse upon the Vials; But what I then wrote being but as the first daybreak of light into this Prophecy, and hoping (through grace) that I do now begin to see those things a little more clearly, distinctly, and fully than at that time I did, I shall notwithstanding go over the whole again.  
The first Character of them, viz. That they stand with the Lamb upon Mount Zion, relating more to their condition, than their qualification, I shall be silent as touching it; and the rather, because I have opened it already, Sect. 1. That omitted, we have besides it eight Characters in the Text.  
I CHARACTER. They have their Fathers Name written in their foreheads, vers. 1. i.e. they shall be such who shall know one another by no mark, but only the Image of the Father, the Fathers Name written in their-fore-heads. And I take it that this is spoken of the 144000 followers of the Lamb, in opposition to the Beasts followers, of whom we read a little before, Chap. 13.16. That they have a mark written in their forebeads, i.e. they make up a judgement of persons by some mark given to them, one hath this mark, another that mark, and men (as well good men as others) all the time of the Beasts Kingdom, know one another by marks, and such marks as are of the Beasts devising. But now when the Beast goes off the Stage, and the Lamb comes up, all marks that formerly men were known by are laid aside, and now there is no mark to know Saints by, but only this, The Father's Name written in their foreheads; There shall be no knowledge of Persons, as Presbyters, as Independents, as Anabaptists, etc. any longer, but the mark, the only mark that Saints shall know one another by, shall be the Image of the Father, The Father's Name written in their foreheads.  
This shall be the mark by which Saints in the time of the New Jerusalem, when the Lord shall be one, and his Name one, shall know one another by, Rev. 22.4. His Name shall be in their foreheads, i.e. Grace and Holiness, the Image of the Father, shall be so visible in them, that there shall be no need of any other mark to know one another by, but all shall be known unto each other by this. The beginnings of this shall be very eminent in this One hundred forty four thousand, and therefore we have this laid down as the great Character of them.  
TWO CHARACTER. They sing a new Song which none can learn, but only this One hundred forty four thousand, ver. 3. The meaning is, This One hundred forty four thousand shall go a strain higher in their actings and praises, than the Saints before them did; and for this reason many of the old Singers that sung the first Song, Rev. 15.3. shall not be able to sing this, it shall go in a note too high and spiritual for them.  
III CHARACTER. They are such as are redeemed from the Forth, i.e. (as I conceive) such only as have obtained to stand lose from earthly interest, being persons d●ad, and delivered from the evil of the honours, preferments, pleasures, profits, of this present evil world, which not the Sons of Adam only, but too many of the Sons of Zion are plunged in, and overtaken with.  
iv CHARACTER. They are Virgin-Saints, not defiled with women, vers. 4. I take this Character to be a Character distinct from the former, though not long since I judged either the same. And yet withal, the difference is no great matter, the former noting redemption from earthly interests and engagements in the general, i.e. earthly interests of all sorts, by which men, yea Saints themselves are oftentimes misled, and drawn aside from following Christ; but this latter denotes redemption in a more special kind, viz. from Antichristian interests, the particular defilements of the whorish Woman; the meaning is, this One hundred forty four thousand shall be a select number of such persons, who notwithstanding for a great part of their time they lived within the verge of that Idolatrous superstitious age, in which the whole world went a whoring after the Beast, yet did in that adulterous generation keep themselves Virgins, not committing fornication with the Whore of Babylon, by having any hand in her Superstitions and Idolatries.  
V CHARACTER. They follow the Lamb whithersoever he goeth, i.e. They shall be such who from the day they began to follow the Lamb, have ever kept him company in his most difficult paths, through rocky, craggy, thorny ways; In dangerous paths, where they have been necessitated to put their lives in their hands to follow him; in desolate wilderness-paths, where they have been in a manner stripped bare of all outward comforts and enjoyments, yet willing to quit all, rather than leave his company, in paths contrary to reason, flesh, and blood, to their own preferments, interests, etc. such shall these be. And this Character (I take it) is given to them in opposition to those who did follow the Lamb sometime, so long as it stood with their safety, pleasure, honour, preferment, profits, etc. but when in following him they could have these no longer, they will follow him no further, the Lamb may march alone for them.  
VI CHARACTER. They are redeemed from among men; i.e. (as before I have noted) a picked party, not so much from the Antichristian crow of Idolaters, as the more pure party of the Reformers themselves, they shall be (as I have said) the very cream, the flower of the Reformed party.  
VII. CHARACTER, They are the first fruits unto God, and to the Lamb, i.e. Either those that God makes more account of, as being more precious in his sight, than of other of his people; for the first fruits under the Law were accounted the most precious, and therefore were set apart, and consecrated to God; or else, (which I rather incline to) these shall be the beginnings of that large Harvest to Christ among the Gentiles, which he is to have after the Beasts time is out; For the first fruits were the beginnings of the Jewish Harvest; Or they shall be in a manner the beginnings of that glorious Kingdom of Christ in the world, which shall break in pieces all other Kingdoms, and stand for ever.  
VIII. CHARACTER. In their mouth is found no guile, vers. 5. that is, (as I conceive) They shall in a very naked and  way manage their whole work, without driving on self-designs, under a vizard and pretence of serving and setting up Christ, or without acting by the RULES OF STATE-POLICY, which exposeth men to falsehood, dissimulation and guile; no such thing shall be found in this One hundred forty four thousand, or their actings; but they shall without fear or favour let the world know what they intent and design, they are for Christ's Kingdom, and that the Crown may be set upon his Head; if the Kings of the earth will submit to it, and lay down their Crowns and Sceptres at his feet, so it is, if not, they will endeavour to make them. And this I take to be the very meaning of the words, for the reason given in those that follow, For they are without fault before the Throne of God, i.e. they shall not dissemble in the business of Christ's Throne and Kingdom, or they shall not seek themselves in the setting up of this Kingdom.   

SECT. VI  
THe fourth and last thing comes now to be handled, viz. How things shall go on, or what shall be done in the world, from the time that this One hundred forty four thousand stand up, until the beginning of the Thousand years.  
There are but two clear Prophecies in all the Revelations, that afford us matter for an answer to this Question; 1. That of the Vials, Chap. 16. taking in also its explication in the following Chapters. 2. That of the Witnesses risen, hinted Chap. 11. vers. 11, 12, 13. enlarged in this 14 Chapter. As for so much as concerns our Question comprised in the first, I have handled that in opening the Vials, and shall not here repeat it. What may be collected from Chap. 11. I have given some general hints of it likewise in our first Chapter. All therefore I intent to do at present shall be to take up some few Observations, as lie couched in this Chapter, and will add some little further light than what hath been already brought forth, to the Question in hand.  
1 More generally, The work shall go on with a more swift and  hand than ever formerly. Now shall not all the means and endeavours that can by the world or hell itself be used, be able to hinder, but the wrath of God as a mighty overflowing deluge shall irresistably come in upon the Antichristian ungodly world. This seems to me to be noted in that running and posting of Angels one after another, so soon as ever the work is set upon this Basis, vers. 6. I saw another Angel fly in the midst of Heaven, having the everlasting Gospel, ver. 8. And there followed another Angel saying, Babylon is fallen, is fallen, Vers. 9 And the third Angel followed them, saying with a loud voice, If any man worship the Beast, and his Image, or receive his mark in his forehead, or in his hand; The same shall drink of the wine of the wrath of God. Vers. 15. And another Angel came out of the Temple—. Vers. 17. And another Angel came out of the Temple—. Vers. 18. And another Angel came out from the Altar, which had power over fire. The posting of Angels argues the work now to be hot, it runs like fire in a Thatch, every Angel or Instrument makes a quick and speedy dispatch of his work.  
2 More particularly, we have these things noted in the following part of this Chapter.  
First, The everlasting Gospel is preached, vers. 6, 7. And I saw another Angel fly in the midst of Heaven, having the everlasting Gospel to preach unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgement is come, and worship him that made Heaven and Earth, and the Sea, and the Fountains of waters. Five things we have here observable concerning this preaching of the Gospel, which shall be at this day.  
1 The wonderful purity, and simplicity of the Doctrine of the Gospel as now held forth it shall be purged from those Antichristian mixtures and devices of man, which tend to nothing else but to corrupt and darken the pure word of the Gospel, and lead souls from the simplicity of the Gospel. Hence it is called the everlasting Gospel, because it shall be now preached as it was at first; or all that dross that hath been, and is in the Doctrine of the best Preachers hitherto, shall now be purged out, and that only which will abide the fire, and shall be everlasting, shall remain.  
2 The matter itself, that shall be held forth as one principal part of this everlasting Gospel, shall be those things which concern Christ, judging the great Whore, and all his enemies, and the setting up of his own Kingdon●, calling upon the Rulers of this world to worship the Lamb, throw down their Crowns, and Sceptre at his feet; and therefore observe the matter of the Sermon is, Fear God, and give glory to him, for the hour of his judgement is come, and worship him that made Heaven, Earth, etc. as to say, the time is come that the Lamb will judge the Whore, destroy the Beast, tremble all ye Nations before him, ye Kings and Princes of the earth be wise, give glory to him, Kiss the Son, worship before him who made Heaven, Earth, the Sea, and the Fountains of waters, lest he be angry, and ye perish in the way, as he is in his march to his Kingdom.  
3 The universal spreading of this Doctrine abroad, and that as it were in a moment; therefore the Angel, to note the swiftness of carrying it, is said to fly, and to show the universal spreading of it, it is said to be preached, to every Nation, and Kindred, and Tongue, and People.  
4 The public, and boldholding of it forth; such a spirit shall be upon the Preachers, that they shall not whisper these things, and speak them in private corners; but openly and boldly in the Market-street; yea, in the very faces of the Kings and Princes of the Earth. Hence to note the publickness of it, the Angel is said to fly in the midst of Heaven, i.e. openly, in the view of all, and to note the publickness and boldness both, is said to proclaim it with a loud voice.  
5 The great measure of faith that shall be upon the Preachers, as to this particular business, that the very time is come in which God will judge the Whore, therefore they cry out, The hour of his judgement is come. As to say, Flatter yourselves no longer, O ye Papists, sit still no longer, O ye Protestants, with this in your mouths, the time is not come, the time is not come, for assure yourselves Christ will now delay no longer, The hour of his judgement is come.  
Secondly, Rome's destruction now comes unavoidably upon her, vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen. The words Babylon is fallen, is fallen, are not (as I conceive) to be looked upon as words of faith concerning a work to be done, but rather a Proclamation of a work already done. This Angel is but the Messenger and Herald of those glad tidings, who spreads this news over the Churches and Nations; which what with the greatness of it, the suddenness, and unexpectedness of it, begets such wonderment, and joy, that the whole World in a manner is filled with Hallelujahs, Rev. 19  
Thirdly, A serious and solemn warning to all those who shall yet adhere to the Beast, Vers. 9 And the third Angel followed them, saying with a loud voice, If any man worship the Beast and his Image, and receive his mark in his forehead, and in his hand. Vers. 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb. Vers. 11. And the smock of their torment ascendeth up for ever and over, And they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name.  
But why are the Papals warned by pronouncing against them so dreadful a threatening at this day?  
Answ. The reason hereof I take to be this, because the day of Christ's coming, and the fatal ruin of the Beast and his followers, is now at hand, therefore the coming of Christ, and the treading of the Wine-press, follows immediately upon this.  
Now God's way is, ever before his fatal blow, to give his enemies such a warning, as may both leave them inexcusable, and clear his justice before all men in their destruction. Hence in regard the dreadful day of the Lords wrath is immediately to approach, in which the Beast is to be slain, his body destroyed, and given to the burning flame, the Beast and false Prophet both to be cast into the Lake of fire burning with Brimstone; that therefore the Justice of God in this most terrible execution of his wrath might be apparent unto Men and Angels, God, before he will strike, stirs up some in a more special manner to make discovery among the Nations of the terror of the Day approaching, warning all, not to side, or have any thing to do with the Beast, whose final destruction and torment is at hand, and in case, notwithstanding this warning they shall, this is that they must certainly and suddenly expect, to drink of the wine of the Wrath of God, which is poured out without mixture into the Cup of his indignation, and to be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb, the smoke of which torment of theirs, shall ascend up for ever and ever.  
I have sometimes thought this Angel may be the same with that Ch. 19.17, 18. for both are immediately before the Great Day of God Almighty; both seem to have very clear light into that thing, of the destruction of God's enemies; therefore as the one paints out the very nature and manner of their torments, so the other is said (as to this parsicular, viz. of the certain ruin of God's enemies) to stand in the Sun, i.e. in clear light; both speak with abundance of saith, the one to the Papal power, assuring them of ruin; the other to the Fowls that fly in the midst of Heaven, i.e. the neutral party, who would willingly join with the Conquering side, could they tell which that side would be, therefore are most fi●●y described by such Fowls, whose chief desire is prey, and said to fly in the midst of Heaven, because they keep themselves as it were in the middle betwixt. Heaven and Earth, the Saints party, and the party of the Beast, not knowing which to fall in with, yet would willingly be of the winning side, and where they might have prey. Now these the Angel assures that if they will join with the people of God they shall have victory and spoil, be both of the winning side, and have prey to boot, as to say, You that waver, and are doubtful which side to take, would you be of the prospering side? take this then, for assuredly the Victory shall fall to this party.  
Now whether or no these Angels are two, or but one, I shall not be curious to determine, nor is it a thing so material for us to know; Only such a thing may be, and it is not improper to say, That one and the same Angel may do both these works, and that in a manner together, viz. inform and invite the one, whilst he threatneth and warneth the other.  
4 A sweet word of Heavenly consolation to the Saints and people of Christ, the blessed day of their redemption being now come.  
Vers. 12. Here is the patience of the Saints; here are they that keep the Commandments of God, and the faith of Jesus; That is, in effect, to say. Here is the end and fruit of the Saints patience, here is the blessed reward of keeping the Commandments of God, and holding the faith of Jesus; Now, now the day is come, in which it shall appear that the Saints have lost nothing by waiting patiently upon God for the fulfilling of his word, by keeping the Commandments of God, holding the faith of Jesus. The world have looked upon them as fools, and counted their life a very prison; but here, here are they that keep the Commandments of God; here is the day of making up a right judgement of them; here is their condition visible from under a veil. Now, now, O ye world, look upon them, see what you think of them now, and of all their patience, obedience, and faith; whether were they fools, as you esteemed them, or no?  
5 And last, We have Christ's Personal coming, vers. 14. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his Head a golden Crown, and in his hand a sharp sickle. That Christ's Personal coming is the thing held forth in these words appears,  
1 Because the coming here is a coming of Christ, as he is the Son of man, which phrase doth ever point at Christ's Personal coming.  
2 Because he cometh in the Clouds, which is the manner of his Personal coming, Matth. 24.30. Then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the earth mourn and they shall see the Son of man coming in the clouds of Heaven, with power and great glory, Rev. 1.7. Behold, he cometh with clouds, and every eye shall see him, 1 Thess. 4.16, 17. The Lord himself shall descend from Heaven with a shout, and with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, Matth. 26.64. Hereafter shall ye see the Son of man fitting on the right hand of power, and coming in the clouds of Heaven, Luke 21.27. Then shall they see the Son of man coming in a cloud with power, & great glory.  
3 Because Christ comes with a golden Crown on his Head, which agrees to no coming so properly as his last, when he comes to receive his Kingdom, and when upon his coming, the Kingdoms of this world are to be given to him. Of this Daniel speaking, saith, Chap. 7.13, 14. I saw in the night Visions, and behold one like the Son of man came with the clouds of Heaven, and came to the Ancient of days, and they brought him near before him. And there was given Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him; his Dominion is an everlasting Dominion, which shall not pass away, and his Kingdom, that which shall not be destroyed.  
4 Because the Battle of Armageddon follows immediately upon this coming. This is noted by the treading of the Winepress, verse. last. The phrase of treading the Winepress, is the very phrase used by the Holy Ghost in other places to set forth the terror of that day, Rev. 19.15. He treadeth the Winepress of the fierceness of the wrath of Almighty God, Isa. 63.3. I have trodden the Winepress alone, Joel 3.13. All which places I have proved upon the Viais to have their fulfilling immediately upon Christ's coming in that terrible day of the battle of Armageddon. So that by all circumstances this coming is the same, and can be no other, than the coming mentioned Rev. 16.15. Of which we have treated at large, and proved in opening those words, that it can be no other coming, but Christ's Personal.  
Now because at the time of Christ's personal coming the dead Saints are so to be raised up, as that they may be ready to come with Christ, 1 Thess. 3.13. 1 Thess. 4.14. Zech. 14.5. Therefore we have the resurrection of the dead intimated in the verse before Christ's coming, vers. 13. And I heard a voice from heaven, saying unto me, Writ, Blessed are the dead that dye in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them. The Emphasis of the Text lies in those words, from henceforth, about which I find Expositors, not applying this to the time of Christ's coming, and the resurrection, but to a time past, to be much puzzled. And indeed there is cause, for as it is a forced Translation, and besides the Etymology of the word, to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise than from henceforth, or from this time; so cannot any solid reason be given for it, without a supposal of the resurrection to be here intimated, why the dead from this time should be pronounced Blessed, more than from any other time; why from this time they should rest from their labours, and have their works following them, more than from any other time. To say they go to Heaven by Death, and there rest from their labours. Answ. But why from this time rather than any other are they blessed, seeing all that die in the Lord throughout all Ages are equally made partakers of the blessing, in this sense? To say, the reason of the special blessing ariseth from the Cause they die in, they die in Christ's Cause, and suffer as Martyrs. Ans. But why is the speciality of the Blessing annexed to this time, seeing as Martyrs many had suffered for Christ long before? To say (as do some others) because the Gospel began now to be preached in the world, which only makes men die happily. Answ. But why from this time, seeing a Soul cannot die happily, or in the Lord, at any time, without some knowledge of Christ, and the Gospel? To restrain this (as do some others) to the pains of Purgatory, which (they say) till about this time did cause fear even in good people at their deaths; but now the Gospel being preached clearly, and the vanity of that opinion laid open, the people of God die comfortably, with assurance of going straightway into Paradise, will not help us with an interpretation; for who can think otherwise, but that the vanity of this most gross opinion was laid open before, even when the everlasting Gospel was preached, vers. 6.7. and if so, why then are they said to be blessed from this time, and not rather from that time, when the everlasting Gospel began to be preached? To say yet (as do others) because great Persecutions were now to arise, so that it was a blessing to be dead before they came. Ans. 1. Whether is it a greater blessing to die in the Lord a Martyr, or to die of a man's natural death? 2. Let it be considered, Whether the time of the Waldenses, Albigenses, which time Expositors place higher, making application of the thing spoken of, vers. 6, 7. to them, were not a time of as sore, yea sorer Persecutions, than the time to which they make application of these words; and if so, that this be the only reason, why then should not the blessing be placed there, rather than here, or as well there as here?  
For my own part, I do conceive that the thing here intimated is the Resurrection, which opinion, as it cuts off a multitude of uncertainties, so doth it agree most fitly to the circumstance of time, according to the method I have observed, and is clear also from the Context, consent of other Scriptures, and the words themselves taken in their natural sense, without straining or forcing of them, being in effect thus much, as if the Holy Ghost should say; The children of God until this day have been ever accounted the world's Fools, who have counted their life a burden and toil, their death a loss of their expectations; but now at this day of the Resurrection, when the fruit of God's people's patience, their faith and obedience (of which was spoken in the foregoing verse, which hath a necessary dependence on this, and had we conjoined them in our exposition, as they are in the Text, it might possibly have been better) shall be manifested before all men; it shall then be seen that those who in former ages, from the very beginning of the world, did live to the Lord, and die in the Lord, are the only blessed men, who from this day in Soul and Body both are made partakers, and that in recompense of their former toil and labours, of the glorious rest of Christ, having now their good works following them, i. e. the reward of all their former good works (which the world looked upon as things lost, and cast away) given to them.  
Hence, (which serves to expound these words) the time of the seventh Angels sounding, (which is contemporary with this, both looking to the time of Christ's coming) is called the time of Gods giving a reward unto his Servants the Prophets, and to the Saints, and to them that fear his name small and great, Rev. 11.18. which answers punctually to this of their works, i.e. the reward of their works following them.  
By these two Scriptures I am further confirmed in what I have written upon the Vials, viz. That not Martyrs only, but all the Saints shall rise in the first Resurrection, and come with Christ; for the blessing here pronounced is common to all that die in the Lord, yea, to all that have kept the patience, faith, and commandments of Christ, and not peculiar to Martyrs only; the rewarding Saints in the time of the new Jerusalem, is not a rewarding Martyrs only, but all that fear God's Name (a qualification common to Saints) small and great.  
As for the double similitude in the following words, 1. Of a Harvest, vers. 15, 16. 2. Of a Vintage, vers. 18 19, 20. whether the Harvest signify Christ's gathering his Elect in the world (which are his Corn) together to him, 1 Thes. 4, 17. 2 Thes. 2.1. Mat. 24.31. And the Vintage Christ's destruction of those of his Enemies that he finds gathered together upon his appearing; or whether one thing, viz. The ruin of his enemies be intended in both, which seems best to agree to Joel 3.13. Put ye in the Sickle, for the Harvest is ripe; come get you down, for the Press is full, the Fats overflow; (which Prophecy, as it is the same for time with this, so this seems to be taken thence) I shall not undertake positively to determine. Further, whether the Angel with a Sickle, who gathers the Vintage, ver. 19 be any Angel that Christ makes use of at his coming, to destroy his enemies, as God by an Angel destroyed the Host of Senacherib, or whether this Angel be Christ himself, who before is called the Son of Man, here an Angel (which name is also given him, Rev. 10.1, 2, 3, 5, 6. Rev. 20.1. Chap. 16.17. which in my discourse on the seventh Vial, I have showed is to be understood of Christ) I shall not much insist on, only adding, that I rather incline to the latter, that it is Christ himself.  
1 Because this work is done by the pouring out of the seventh Vial, and the seventh Vial is poured out by Christ alone.  
2 Because this work is the treading of the Wine-press, and the treading of the Wine-press is Christ's work alone, Isa. 63.3. Rev. 19.15.  
3 Because it carrying greatest probability with it, that the Harvest and Vintage should be but one and the same thing, set forth for ampleness sake under two Similitudes, it should also seem most probable to conclude, the Angel of either to be the same. Now the work of the Harvest is in express terms appropriated to Christ, the Son of Man, therefore the Vintage is his work too.  
4 Because supplication seems to be made in the same manner to this Angel, as is to Christ himself. An Angel coming out of the Temple cries with a loud voice to him that fate on the Cloud, i.e. Christ the Son of Man, to thrust in his Sickle and reap, vers. 15. In like manner an Angel coming from the Altar, cries with a loud voice to this Angel to thrust in his Sickle, and gather the clusters of the earth, vers. 18. therefore they seem to be one and the same, and Christ himself the person pointed at in both.  
If here I may add my conjecture concerning these two Angels that cry with a loud voice, to have this work of the Harvest and Vintage performed, I have a conceit, that the first may signify, the Gentile Churches, the second the Jews; who both about the instant time of Christ's appearance are provoked, by seeing the whole world gathering together to swallow them up, to cry mightily to the Lord, to manifest his power for their preservation; for which cause either are said to cry with a loud voice; and both by seeing the rage and height of the enemy, have saith to believe their destruction to be at hand; therefore either are brought in, pleading great words of faith. The first pleads, Reap O Lord, for the time is come to reap, the Harvest of the Earth is ripe, vers. 15. The second pleads, Gather the clusters of the Vine, for her Grapes are fully ripe, vers. 18. and for this reason also may (as I conceive) the same thing be set forth under two Parables, that so hereby a clear way might be made for either of these two, first Gentiles, than Jews, to be brought in pleading with Christ, to show forth his power and greatness at this day.  
Now of these two, the Angel of the Gentile Churches is said to come out of the Temple; (yet not the Temple of Heaven, which the Angel of the Vintage, i.e. Christ, comes forth of, ver. 17.) because the Gentile-Saints had long before this time, even from the first day the Vials began to be poured forth, had a Temple among them, Rev. 15.5, 6. this being the most remarkable thing concerning them, that they had a Temple, therefore are they described as coming thence. The Angel of the Jews comes from the Altar, vers. 18.  
Quest. Why is he so described?  
Answ. To note the wonderful sufferings that people shall be in, and that in that very nick of time wherein Christ shall appear, which is spoken of, Daniel 12.1. Zoch. 14.1, 2, 3. and of which we have discoursed before, this being the most remarkable thing concerning them, and that which makes them to cry so loud, therefore are they described as coming from the Altar; yet as touching this Angel it is added, that he hath power over fire, vers. 18. noting the great prevalency that the cry of this Angel from the Altar should have, to bring down the Wrath of God upon the Heads of the enemies; as Elijah commanded fire from Heaven, and the Witnesses in the time of their Prophecy are said to devour their enemies by fire, Rev. 11.5, so the cry of these poor Jews, who at this present are to be exercised under an hour of such sharp trouble, as never was until this day, since there was a Nation, shall be so prevalent with Christ, that it shall in a manner constrain him out of Heaven, and command down his sore and heaviest wrath upon the heads of their enemies, which is here set forth by this Angels having power over fire.  
As touching the 1600 Furlongs, vers. 20. conjectures are divers.  
Napiers' opinion is, That it respects the date of this terrible day; who reads the words thus; Blood came out of the Wine-press unto the Horse Bridles, by the space of 1600 stades of courses; as if (saith he) appearingly he should mean Metaphorically as Wine may be thought to flow from the Press, or the blood of slain men in a Field to ascend to the Horse Bridles, so eternally shall the torment of the wicked ascend after that 1600 years be accomplished; for (saith our Author) these stades agree well to mean years, seeing a stade is that race or course that one may be thought to run with one breath, before he begin to renew his breath again; as one year is that race or course that the Sun makes in a Circuit, before he begin to renew his Circuit again. Now counting 1600 years from the time that this was written, which was about the 97 year of Christ, as Eusebius in his Chronicle saith, or in the end of the reign of Domitian, as Irenaeus saith, which was An. Dom. 99 the end of the account shall fall out about the year of Christ, 1697. or 1699. Thus Napier.  
This agrees well to the time of Christ's coming, as the same is held forth in other Scriptures, only falls two or three years' sooner. Now whether Christ, who tells us, that for the Elects sake the days shall be shortened, Matth. 24.22. may not by reason of that sharp trouble that precedes his coming, shorten by so much as this comes to, that determined time of his coming, which we have in Daniel, I will not say, yet a seeming probability of some such thing there is in our Saviour's words.  
Mayer hath an opinion, that this may relate to the place; quoting Rabbi Menahen upon Gen. fol. 60. who affirmeth, that the Land of Canaan was 1600. Furlongs in length. Now (saith our Author) for so much as all things are carried here on in an Allegory to the Temple, the Altar, and the Holy City which were of the Jews, I doubt not but in this space without the City it is also alluded unto that Country, such an innumerable multitude are destroyed, as if such a slaughter of men were made, as would overflow in this depth, all the whole land of Canaan.  
This opinion the Prophet's favour, in that general concurrence that is amongst them, that the battle of Armageddon (which is that treading of the Wine-press here mentioned) shall be in the land of Canaan, near Jerusalem.  
Hence that opinion falls to the ground, which would have this 1600 Furlongs to be a designation of Peter's Patrimony, which (saith the Author of it) in the longest extent thereof, from the walls of Rome to the River Po, is exactly 1600 Furlongs, whence (saith he) its probable that the Popes own Territories, may prove the Cockpit of this execution, whither Christ as into a Wine-press, will from all parts gather the bloody grapes, when he means to tread them.  
Another opinion I find hereof, which applies 1600 Furlongs to the greatness of the punishment, which shall befall the enemies of Christ at this day, and that in respect both of the multitude of those who shall be punished, and the length of their torment. Blood flowing so great a depth as to the Horse Bridles, and this, for 1600 Furlongs, is an Argument both of abundance of blood, and a long time of pressing.  
This conjecture also agrees well to the Prophets, who speaking of this day, make mention of multitudes that shall be destroyed, joel 3.14, Ezek. 38. & 39 Rev. 16.14, 16. & 19.19, 20, 21. and also of length of torment, Isa. 66.24.  
Now seeing that either of these opinions will, and do agree to the mind of the Holy Ghost in other places, where mention is made of this day, I judge it most safe not to restrain the interpretation of so great a mystery to any one, but as the wisdom of God in Scriptures more plain, much more in places so mystical, is manifold, so to conceive that either, viz. the time, place, and greatness of the punishment also may be here intended.  
Thus once more we are come unto the day of Christ's appearing, which though looked for but by a few, yet doubtless hastens upon us. By how much this blessed time is nearer, by so much the more doth it call upon us to have our eyes fixed thereupon; to awake, arise, put on our beautiful garments, and shake ourselves of our dust; gather up our courage, our zeal, our life, our love to Christ, his cause and people; resolving within ourselves for Zions sake not to hold our peace, and for Jerusalem's sake to give him no rest, till the righteousness thereof go forth as brightness, and the salvation thereof as a Lamp that burneth; till she who now is termed forsaken, and her land called desolate, shall become a Crown of glory in the hand of the Lord, and a royal Diadem in the hand of our God, and be no more called Hephzibab, nor her land Beulah, but the Lords delight, married unto him, the praise of the whole earth, an eternal excellency, a joy of many Generations, a City of solemnities, a Tabernacle that shall not be taken down, nor one of the stakes be for ever removed, where the glorious Lord will be unto his a place of broad Rivers and Streams, to water the City of our God, to replenish and make fat the Mountain of his Holiness: Which things, as he hath foretold them in his Word, and will surely fulfil them in their season; So let me say, THIS GENERATION SHALL NOT PASS TILL ALL THESE THINGS BE FULFILLED; for the time is at hand. He will finish the work, and cut it short in righteousness; Verily a short work will the Lord make upon the earth. Warch ye therefore and pray always, that ye may be accounted worthy to escape those things, that shall come upon the world, and to stand before the Son of Man; For he that doth these things saith, Behold I come quickly, and my reward is with me, to give to every man according at his work shall be. I come as a These Bl●ssed is he that watcheth and keepeth his Garments, lest be walk ●●ked, and they see his shame: Even so, Come Lord Jesus, Come quickly. Amen.  
Isa. 14.32. What shall o●● now duswer the Messongers of the Nation? That the; Lord bath founded Zion, and the poor of his people shall trust in it.  
From my S●●dy in Trunch the 23. day of the first Month, in the year of our Lord 1654.    
FINIS.   

A MOTIVE TO Generation-work: OR A Key to unlock the Mystical Numbers of Daniel and the Revelations, tending to resolve the great Question of the Age we live in, viz. How long shall it be unto the end of Wonders?  
By J.T. A waiter for the Redemption of Zion.  
Dan. 8.13. Then I heard one Saint speaking, and another Saint said unto that certain Saint which spoke; How long shall be the Vision concerning the daily Sacrifice, and the transgression of desolation, to give both the Sanctuary, and the Host, to be trodden under foot?  
Vers. 14. And he said unto me, Unto two thousand and three hundred days, then shall the Sanctuary be cleansed.  
Exod. 12.41. And it came to pass at the end of the four hundred and thirty years, even the self same day, all the Hosts of the Lord went out from the land of Egypt.  
LONDON, Printed for Livewell Chapman 1655.   

The Epistle to the Reader.  
Christian Reader,  
IT hath been oftentimes in my thoughts, that there is hardly any controversy in this age (which is fruitful in little else) but there are in that thing wherein the controversy lies, some more general principles of truth, which, as in their own nature they do carry a light round about them, so could they be found our, would in a few words enlighten a man more than all those tedious Volumes, which, about things controverted, are daily sent forth into the world, which ordinarily do but beat about the Bush, never coming at the place where these principles lie.  
The care of that man who would make discovery of Truth, should be in the first place, and above all, to search these out, and having found them, to place them rightly; for these being to be his foundation, if but a stone in this foundation, be either not of the true metal, or displaced, it necessarily follows, that so much of the building, as hath it for its Basis, must be weak or carried awry.  
The best outward means to attain these principles, is to give attendance to the reading of the word, and diligently to compare one place with another; but yet this may be done, and a man no whit the nearer, if with this endeavour there do not concur the inward supply and assistance of the Spirit. And truly I have many times thought with myself, that as the great thing our faith is to have in its eye, when it goes to the Promise for teaching, is, That the Lord would lead us to these; so the principal thing in the Spirits teaching, when it teacheth any soul, is by its inward hints to point it unto these.  
The most certain Character to know these principles by, when they are attained and when not, is an universal harmony of Truth; for these principles are as the Centre, in which all the lines of Truth, which are separated in the Circumserence, do weet together, and become one point. But now, as the wider any Circumference is, the farther will a man be, who walks there, from the Centre; So those who travel in the large Circumference of men's Writings are farther from these principles, than those, who shunning this broad way, betake themselves to the narrow path of the Word alone. And it stands with reason it should so be (though we had it not to say, This way is the way of the Promise) for the bringing forth of a Harmony, being by comparing one thing with another, a man may much better compare, where he hath much laid down in a little, as in the Word, than where he hath little in much, as in the Writings of men; for as Judgement, Memory, etc. are greatly helped by the one so are they confounded by the other.  
Those principles are not without cause to be suspected, which will not produce this Harmony: for Truth being one, and but one, so far as the creature cannot make it one, it's a manifest Argument of his falling short of the knowledge of Truth.  
As it is ordinary for God's people by inward hints to have first the light of th●se principles, which followed up, will produce this outward Harmony, so must they in case they would walk safely, and make right conclusions, by this outward Harmony; judge of their inward hints. Hence inward hints are no● to the fleighted, nor rably rejected, for of entimes they carry that with them, which were they followed up by those that have them, would produce a glorious Harmony of Truth; Nor contrariwise are they to be credited, or received any further, than by this out ward Harmony, a testimony is given to them; for it is most certain, if the Spirit within be Teacher, he will make manifest the hidden mysteries of his voice without, but never contradict them.  
These principles I am speaking of, could they be found out, and brought to light, the way to Truth would be shorter, the mystery of Truth clearer, the force of Truth to batter down Error, by how much it would be more united, greater, and a close among the spirits of good men, sooner attained, than is like to be in any other way. Withal, whosoever would examine other men's principles upon any particular sub●ect, walking by this Rule, shall find that work easy, which might otherwise prove very difficult.  
That I myself have attained this knowledge, I cannot say, nor is it likely, seeing I am but vewly come unto this Lesson; yet having made a discovery of such a way, I am pressing after it, and what I have attained, I offer to thee, Sober Reader, Read, and judge, and try if thou pleasest.   

A Key to the Mystical Numbers of Daniel, and the Revelations: Or. certain Theses, tending to resolve the great Question of the present time, How long shall it be unto the end of Wonders? Added as a Motive to the several parts of Generation-Work.  


THESIS' I.  
THere is a certain definite and determined time, that God in his Word hath set, how long the Captivity and Sufferings of the Church of the New Testament shall continue, beyond which they shall not be extended. That such a determined time should be, is a thing of special use, both for the comfort of God's Church under suffering, the firengthning of their faith, and the helping them in prayer; and it cannot be thought that God who was so careful to measure out the time of his Church's sufferings under the Old Testament, and that to a year, yea a day seventy years in Babylon, 430 in Egypt, and in the selfsame day the determined time was expired, God brings them out, Exod. 12.41, 51. should be altogether careless (as if his grace in Gospel-times were less) of measuring out, and determining the time of the Captivity and Sufferings of the Church of the New Testament.   

THESIS' II.  
The knowledge of this time, is a thing attainable, or otherwise there could be no advantage arising hence; Yea the former ends should be fruitless, and of no use; yea otherwise why is there a promise left us of attaining knowledge as to this thing, by running to and fro, Dan. 12.4. if by running to and fro knowledge were not attainable? Yea to what end are the mystical Numbers in the time of the end to be unsealed, Dan. 12.9. if notwithstanding their unsealing no certain conclusion, as to the things they hold forth, were deducible?   

THESIS' III.  
This knowledge, though attainable, is not a discovery intended for all Ages but for the last only, or those Saints which shall live immediately before the expiration of this time. Therefore is the revealing time always particulatly noted by this express Character, The time of the end. Dan. 12.4. But thou, O Daniel, shut up the words, and seal the Book, even to the time of the end. Verse 9 Go thy way Daniel, for the words are closed up, and sealed till the time of the end. Chap. 8.17. Understand, O Son of man, for at the time of the end shall be the Vision; which last words cannot respect the time of the Vision, which was many Ages since, in the third year of Belshazzar, vers. 1. nor the matter of the Vision, as if the same did relate only to things done in the time of the end; for the matter of the Vision is a Prophecy of the three last Monarchies, First, Medes and Persians. Secondly, Grecians. Thirdly, Romans (the Babylonian Monatchy being omitted, because it was in the expiration of that Daniel had the Vision) and therefore the matter of it runs through all of them, and may not be limited to the time of the end; but they respect the revelation of the Vision, which Daniel himself hath light into at present, but with this Proviso, that he shut it up, Vers. 26. Shut thou up the Vision; for others must wait for the understanding of these things until the time of the end.   

THESIS' IU.  
The Persons in a capacity, and that when the Book is opened, to attain this knowledge, are such only as make inquiry after it. Therefore the determinative answer concerning the times is given forth to the enquiring Saints, Dan. 8.13, 14. Then I heard one Saint speaking, and another Sain: said unto that certain Saint which spoke; How long shall be the Vision concerning the daily Sacrifice, and the transgression of desolation, to give both the Sanctuary, and the host to be trodden underfoot? And he said unto me, Unto 2300 days, then shall the Sanctuary be cleansed And also the promise of increase of this knowledge, and that in the time when the Book is to be unsealed, is not to all (though persons otherwise qualified with abundance of grace and knowledge) but to such only as are runners to and fro, Dan. 12.4. But thou, O Daniel, shut up the words and seal the Book, even to the time of the end; many shall run to and fro, and knowledge shall be increased.   

THESIS' V  
The time itself is held forth in those Mystical Numbers that we find in the Prophecy of Daniel, and the Book of the Revelation; which must be, because no determination of the time can be found in all the Scripture, in case it be not in those Numbers.   

THESIS' VI.  
That interpretation of these Numbers is doubtless to be sought for, and, when found, followed, that brings them to an Harmony within themselves, for truth is never found but in a Harmony. No Prophecy is of a private interpretation. Out of the mouth of two or three witnesses shall every word be established.   

THESIS' VII.  
The best way to attain this Harmony, is to consult with the naked testimony of Scripture, History, and Chronology.   

THESIS' VIII.  
The voice of Scripture is to be attended in the first place, History and Chronology in the second. The reason is, because the reports of Historians being various and perplexed, oftentimes as to actions themselves, oftentimes as to the time of them, they will but confound the Enquirer, if in dubitable principles and conclusions from Scripture be not first laid as a foundation.   

THESIS' IX.  
If it may be supposed (which must, or otherwise no certain determination of the time is attainable, and so this, and every enquiry is but a running in vain, and labouring in vain) that indubitable principles, which may serve us as a basis for such an undertaking, are left us in the word; and also if it be a thing supposable, that amongst the variety of Historians, any one of them, in recording such Acts, which are to be as Heads to this, or that Mystical Number, hath neither given false reports of the Acts themselves, nor miss the time; it is a thing than not impossible by virtue of the light first received from the most certain principles of holy Scripture, to pass a definitive Sentence upon the reports of Historians; And to conclude this, in this or that particular report, to be in the truth, these in the error.   

THESIS' X.  
If among many, any one, or more Historians be found in the truth, as touching such and such acts, and their time, then also by the indubitable principles of Scripture, and their reports laid together, a certain determination of the time may be made.   

THESIS' XI.  
The Numbers themselves which point us to the end of the Church's Captivity and sufferings in New Testament-times, are 2300 days, Dan. 8.14. 1290, and 1335 days, Chap. 12.11, 12. 1260 days, Rev. 11.3, Chap. 12.6. and 42. months, Rev. 11.2. Chap. 13.5. both which last I have before proved, Chap. 1. Sect. 2. to be one and the same.   

THESIS' XII.  
A day put for a year, is a Scriptural, and a Prophetical way of speaking, Num. 14.33, 34. And your children shall wander in the Wilderness forty years, after the number of the days in which ye searched the Land, even forty days, each day for a year, Ezek 4 4 5 6- Thou shalt bear the iniquity of the house of Judah forty days; I have appointed thee each day for a year. Thus we are to interpret days in the foregoing Numbers, of otherwise the Numbers will be of no use at all, as to measure out the time of the Captivity, and sufferings of God's people under the New Testament; for how little time, should we understand these days of natural days, doth the greatest of these Numbers contain?   

THESIS' XIII.  
As Daniel wrote in Old Testament-times, when the Jews were the only people of God, and John in New Testament times, when the Jews were a people rejected, and the Gentiles Gods chosen people; so are we to look upon the thing principally pointed at in the foregoing Numbers of Daniel, to be the time of the Jews delivery from their long Captivity; the thing chief intended in john's to be the utmost period of the Gentile Church's Bondage, and Captivity under Antichrist.   

THESIS' XIV.  
Now because the Gentile-Churches deliverance from Antichristian Bondage, which began with the beginning of the Vials, shall be complete at the end of the 1260 days, or the two and forty Months, i.e. Antichrist, this time expired, shall never so far prevail against them more, as to bring them into bondage to him again; therefore the utmost period of the Church's sufferings, that we have in John, is the end of the 1260 days, the forty two months, nofarther number beyond this being assigned. But now because the delivery of the Jews is to be begun at the time of their coming up to their Land, and not completed till forty five years after, therefore have we in Daniel, Chap. 12. two numbers laid down, the one 1290 days, the other 1335. which carry us forty five years farther than the other.   

THESIS' XV.  
All the aforesaid Prophetical and Apocalyptical numbers may be divided into two Ranks; those of the first Rank point us to the time of the Jews first stirring, the rise of the Christian Witnesses, the end of the Beasts reign, and treading under foot the Holy City. Those of the second, to the time of Christ's second coming, the final destruction of the Beast, the full deliverance of the Jews.  
Here it is a thing most necessary, that we mind, and diligently observe this distinction; for the not distinguishing betwixt the ending time of Antichrists reign and Tyranny, and his final destruction, which is in the destruction of the Fourth Monarchy; the beginning time of the Jews delivery, and their complete deliverance; the standing up of Christ in his Witnesses, i.e. by a more glorious manifestation of his power and presence, with, and among his people, and his standing up in person, is a fundamental mistake in an enquiry of this nature; yea, confounds and darkens the whole truth (in a manner) of Daniel and the Revelations; and indeed is the very reason why some contend for a Spiritual appearance of Christ only, viz. an appearance with his in a way of power, and others contrariwise for a Personal; whereas in both there is a glorious truth, and a set and an appointed time for both; only the first falls so many years sooner, and so is nearer to us; the second so many later, and so is farther off; and possibly this may be one reason, why good people at this day harp so much upon the first, because it is nearest to them, and so most upon their hearts. Now by observing this distinction, and carrying it with us through the Prophets, either, and the time of either, will be clear.    

Numbers of the first Rank.  

THESIS' XVI.  
The Numbers that belong to the first Rank, are the 1290 days, the 1260. and the forty two Months, the same with the 1260.   

THESIS' XVII.  
The 1290 days, and the 1260 (alias forty two months) are both to end at one and the same point; that is, the Jews delivery from their long Captivity, which is the thing set forth by the 1290 days, is to begin at that point where the Gentile Church's delivery from the tyranny of Antichrist, set forth by the forty two month, the 1260 days is to end, and so consequently either number concentre in their end, and terminate at the same point, which is clear.  
1 Because the time, times, and a half, Dan. 12.7. Rev. 12.14. which ends at the same point with the 1260. ends also at the same point with the 1290, as I have proved at large in my foregoing Discourse, Chap. 2. Sect. 5.  
2 Because our Saviour, Luk. 21.24. foretelling the time how long the Jews Captivity should continue, and Jerusalem should be trodden under foot of the Gentiles, tells us, that the same should be until the times of the Gentiles should be fulfilled. And they shall fall by the edge of the Sword; and shall be led away captive into all Nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled; the meaning whereof is not, that the Jewish Captivity should continue, until such time as the Gentiles should cease to be God's people any longer, for the stream of the Prophets run against such a conjecture, they every where foretelling of a wonderful access of Gentiles to the Lord, about the time of the Jews coming in, from which day the Gentiles are not to be rejected, but Jew and Gentile together to be the people of God. But the meaning I conceive to be this, until the time of the Gentiles be fulfilled, that is, until the time of the Gentiles Captivity, and sufferings under Antichrist is at an end, so long shall the Jews Captivity remain, but with the end of the one, shall the other also have end. Now the Gentiles Captivity ending at the end of the forty two months, the 1260 days, which is the term of the Beasts Tyranny, and the Woman's being in the Wilderness, therefore must the Jews also, and so consequently the 1260 days, and the 1290. end together.  
3 Because Daniel, chap. 9.26. telling us how long desolations are determined upon the Jewish Nation, makes their desolations to end with the end of the War, Unto the end of the War desolations are determined.  
Quest. What War is this?  
Answ. Doubtless the War he had spoken of before, chap. 7.21. viz. the War of the little Horn against the Saints; I beheld, and the same Horn made War with the Saints, and prevailed against them; the continuance of which War is but until the end of the time, times, and a half, where the time of the little Horns reign and Tyranny expires, vers. 25. He shall wear out the Saints of the most High, and think to change times and Laws, and they shall be given into his hand, until a time, and times, and the dividing of time.  
Now observe, with the end of this War the Jewish desolations end, and their restauration gins; now this War ending with the end of the time, times, and a half, and the end of the time, times, and a half, and the 1260 days being one and the same, it necessarily follows, that the 1260 days, and the 1290 should end together.   

THESIS' XVIII.  
The point of time where either ends is in the year of our Lord, 1656.   

THESIS' XIX.  
The true beginnings of either number do necessarily infer this to be the end.   

THESIS' XX.  
The 1290 days are to be begun Anno Dom. 366, with that noted act of Julian, of setting the Jews about re-edifying the Temple, and furnishing them out of the public Treasury with all necessaries for this work, when by a terrible Earth quake all they built was thrown up, yea, the very foundation-stones of the Temple, which never till that day were moved, thrown out of their places, and by terrible Thunder and Lightning, and Fire falling from Heaven, all their tools and instruments were burnt up. So that as Socrates (in his third Book, cap. 20. according to the Greek, the 17. according to the Translation) saith, That there a man might have beheld Hammers, Graving-Irons, Saws, Axes, Hatchets, etc. consumed with fire; which fire (saith he) ceased not to burn the space of a whole day, and the Jews themselves being amazed hereat, confessed Christ to be the omnipotent God.  
Yea farther (saith the aforesaid Author) Cyril, than Bishop of Jerusalem when they began the work, remembered this Prophecy of Daniel, and urging Christ's words with it, Matth. 24.2. did prophecy unto many, that now the time was come that our Saviour's words should be fulfilled, which he spoke of the Temple, that not one stone should be left upon another. Thus much out of the very words of Socrates, who wrote above 1200 years ago.  
The truth of this act is also testified by many other ancient Writers; as  
Ammianus Marcellinus, who lived in the very time of Julian, and was a Soldier under him, lib. 23.  
Theodoret (who wrote his Ecclesiastical History, Anno Dom. 430.) Lib. 3. cap. 17.  
Sozomene (who was contemporary with Socrates) lib. 5. cap. 21, yea by most Chronologers and Historians, both Ancient and Modern, that have written any thing of this time.  
Yea, which is also a thing very observable, and noted by Socrates, and most of the aforesaid Authors, viz. That as wicked Julian did set the Jews upon re-edifying the Temple, so did he also about the same time send his Legates to offer Sacrifice in the chief Heathen Temple of the Gentiles in Delphos, and there to consult with the Oracle of Apollo; and as God by Earthquake, Thunder and Lightning did over-turn the one, so did he also in the same manner, and about that very time, the other; thereby overwhelming at once both the chief Temples, the one of the Jews he other of the Gentiles, putting an end to the Jewish daily Sacrifice, and the Gentile Superstitions, at one and the same time; and therefore no time may so fitly be called a time of Desolation, and that because of abomination, as this.  
Now the Reasons why we are to fix the Head of our Account upon this act, rather than any other before it, or since it, are.  
1 Because if we begin with any act before it, the time is expired, and the Jews not yet delivered, experience therefore proves such beginnings false.  
2 Because we may not begin lower for these Reasons;  
First, Because if we begin lower, the 1290 days cannot be made concurrent in their end with John's 1260. which for the foregoing grounds must be.  
Secondly, Because Daniel being a Prophet of the Jews, and the things he foretell having a more especial respect to that Nation, there cannot in any History of any time since Christ be found an act so famous, and that with a relation to that Nation, as was this act of julian's, with which therefore we must begin, or none.  
Thirdly, Because no beginning lower (that will agree to daniel's words) either can be found, or is stated by any that ever yet I have met with; and it is a thing that I have much observed, how that all those, who because the time is near, and so little likelihood of any such thing appears as yet, have not faith enough to believe this beginning, have also not light enough to make out another, but are silent, laying down no Head to begin this account upon, which yet the Holy Ghost hath marked out, by as eminent and noted Characters, to show us where we are to begin it, as any account in all the Scripture, vers. 11. From the time that the daily Sacrifice shall be taken away, and the abomination that maketh desolate set up, shall be 1290 days.  
And these Characters do most exactly agree to the act of Julian, as I have proved in my first part, pag. 52, 53. and indeed are not so fitly appliable to any act that ever was before or since it; I judge myself therefore to have much reason still to hold to that opinion, I then more doubtfully laid down, viz. That we are with julian's act of setting the Jews about re-edifying of the Temple, to begin the 1290 days.  
The reason why I pitch upon the year three hundred sixty fix, to be the year in which this was done (when as there is amongst Historians three or four years' variance in stating the year) is not this only, because Historians of best account report this to be the year, and Authors of no little esteem adhere rather to this report than any of the other; but my reason is, because the one thousand three hundred thirty five days, vers. 12. (whose Head is the same with the one thousand two hundred and ninety) cannot be made, as they must (as shall straightway appear) concurrent in their end with the two thousand three hundred days, in case we fix this act of Julian upon any other year than the aforesaid year three hundred sixty six; that therefore I conclude (as formerly) to be the year; To three hundred sixty six, add one thousand two hundred and ninety, the whole is one thousand six hundred fitly six.   

THESIS' XXI.  
The 1260 days are to be begun, A.D. 396. for to that year are the Characters, the Scripture gives us both of the time in which the Beast was to rise, and the Characters of the Beast himself, most fitly appliable.   

THESIS' XXII.  
Two clear Characters we have laid down by the Apostle Paul, 2 Thes. 2. of the time in which the man of sin was to be midwifed into the world.  
First, In the time of the Churches first most eminent Apostasy from Primitive purity. This we have, vers. 3. That day shall not come, except there come a falling away first, and that man of sin be revealed, the Son of perdition; as if he had said, the revelation of the man of sin, i. e the bringing him forth into the world, is then to be expected, when you shall see some eminent falling away; for he thrusts himself forth into the world, in, or with this falling away. Now this defection though it began and was in part more early, because the mystery of iniquity did work and endeavour to thrust itself in, even from the Apostles days, as ver. 7. For the mystery of iniquity doth already work; yet did it not become eminent, so as that corruption began to have the Major Vote in Councils, and to be confirmed by their Decrees, till in and near about this year. What Canons that never passed Councils before the second Council of Carthage, and other Council sin and about this year did produce, I shall show presently.  
Secondly, The rise of the Antichristian Beast is there to be placed, where the ancient Roman Empire (which is that the Apostle tells us did then withhold and let) began to fall to decay, and to be taken away, Vers. 6, 7, 8. And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now letteth will let until he be taken out of the way. And then shall that wicked be revealed— But this was A.D. 396 for the Emperor Theodosius dying A.D. 395. as saith Helvicus in Theatro Historico, Alsted. in Chronologia Monarch. Rom. the Empire was thereupon divided betwixt Arcadius and Honorius, his two Sons; so that the year 396. was the very first year of the division of the Roman Empire. Now division being the beginning of ruin, we may say there began the ruin of the Roman Empire, where it began so to be divided as never to be united more. Hence Dan. Pareus calls this the consummate Division, which did so distract the Empire now broken into two, as that it never afterwards became united under one Emperor again. Par. in Medulla Historiae profanae.  
About this very time also, by the general consent of Historians, did the Goths and Vandals invade the Empire, in such sort, as that, A.D. 410. Alaricus King of the Goths takes Rome itself. Alsted. in Chronologia Regnorum Veterum, Helvicus in Theat. Hist. Ross in his Chronology at the end of his World's History. And so mightily was the Roman Empire weakened by the former division, and this invasion falling out together, that Rome never recovered its former strength and beauty since.   

THESIS' XXIII.  
The Characters of the Beast himself do also agree most punctually to this time of any: Or take it thus, Those very things which gave breath and being (as I may so say) to the man of sin, came forth in, or near about this very year, as,  
1 Idolatry, in worshipping Images, the Virgin Mary, Saints, the Relics of Saints, etc. is the principal Character of the Beast. All these things had beginning near about, if not in this very year, as may be seen at large in Wolfius his Centinaries, Cent. 4. in treating upon the particular year 396.  
2 Prohibition of Marriage, this the Apostle makes an express badge of Antichrist, 1 Tim 4.3. Forbidding to marry. This began about this very time. The second Council of Carthage was the first Council that ever made it a Law that Ministers should not marry, as may be seen in Alsted. in Chronol. Conciliorum, Simson, History of the Church, lib. 4. Cent. 4. This Council was held (saith Helvicus) in the very year 396.  
Also in the first Council held at Toledo in Spain, a little after, viz. A. D. 400. (as saith Helvieus) was the same Decree confirmed, as may be seen in Ecclesiastical Chronology at the end of the Tirpartite History. Yea (which was worse) in this Council was not only prohibition of Marriage, but allowance given therewithal to have Concubines. Simson Hist. of the Church, lib. 4. Cent. 5.  
Siricius who was made Bishop of Rome, A.D. 385. and so continued until the year 398. (as saith Alsted. in Chronologia Paparum. Helvicus in Theatro Historico, Joan. Wolfius Cent. 4. Prideaux in his Introduction to the reading of Ecclesiastical History, p. 78.) was the first (as the aforesaid Authors, with many others, affirm) that imposed single life upon the Clergy. Yea this rage of Siricius was such (as saith Melancthon upon Carion, lib. 3.) as that he removed from their office all such as being unmarried did marry; forbade such as were married to company with their wives, and in case of disobedience, removed them from their places and functions; and in an unsavoury manner citys that of Paul, in his Decree, They that are in the flesh cannot please God.  
3 Exalting himself above the Civil Magistrate. This is another badge of Antichrist, 2 Thess. 2.4. Who opposeth and exalteth himself above all that is called God.— This began presently after this time, for Pope Innocent the first, who was made Pope A.D. 402. saith Alstede, 403. saith Helvicus, did so take upon him, as to excommunicate the Emperor Arcadius (though Emperor not of Rome, but Constantinople, another place) as saith Dan. Pareus in Medulla Hist. Eccles. universali. Yea at the same time together with the Emperor he excommunicated the Eastern Churches also, as faith Ross, History of the world, lib. 3. cap. 3.  
4 Humane Traditions is another badge of Antichrist. These began about this very time. Ross in his Chronology, at the end of his History of the World saith, That betwixt the years 390. and 400. It was first Ordained that the Gospel should be heard standing, also Canonical hours for prayer were first instituted; Also that the third Council of Carthage which was held within this time (viz. A.D. 398. saith Alsted.) ordained that the Eucharist should be received fasting. My Author pitcheth upon no particular year, but affirms all these things to have their first rise within this Decad.  
The same Author also presently after saith, That about the year 400. begins first the rights of Patronages in the Council of Mela. Joan. Wolfius in his Centenaries, Cent. 4. upon the year 393. saith, About this time began Traditions, Monkish life, etc. Alstede saith, That A.D. 398. the Order of Regular Priests was first instituted. In Chronologia Ordinum inter Monachos. This is also testified by Wolfius, who treats more largely of the thing, Cent. 4.  
5 Abstinence from meats is another badge of Antichrist. 1 Tim. 4.3.— commanding to abstain from meats. Socrates who wrote the Ecclesiastical History of the Church, from Constantine's time until the time of Theodosius junior, discoursing in his fifth Book of the state the Church was in, the year before, or this very year 396. tells us, of the great strife that was made by some at this time about Holidays; what divers sorts of Fasts were now instituted and kept; and what Laws were laid upon men, and men laid upon themselves, about meats, some refusing all living Creatures, some feeding upon Fish only, etc. which things the aforesaid Author zealously disclames against, calling them Jewish Rites, and the Assertors of them favourers of Jewish Customs, and proves these things to be contrary to Scripture, quoting many Texts out of Paul to that end.   

THESIS' XXIV.  
The foregoing Characters, although they do as well, yea better (take them in the general) agree to the year 396. then any other year, yet do they not all jump with that particular year; the reason is, because the coming forth of the Beast was by degrees, not all at once, for then the knowledge of the time of his rise would have been no Mystery; It's necessary therefore that some other reason be given, why I fix on this year rather than any other within the Decad.   

THESIS' XXV.  
The most substantial reason that can be given hereof, is, The Head of the 1260 days must so be placed, as that the 1260 may concur in their end with the 1290. Now the 1290 beginning from Julian A.D. 366, the 1260 (which hath in it thirty years less) to the end either may terminate at the same point, must necessarily have its Head fixed thirty years lower, viz. with the year 396, the year I have before stated.   

THESIS' XXVI.  
Here I cannot but observe a very signal hand of Providence in fixing such a Standard as this is, to give us light into this great Mystery, where we are to begin the time of the Beast; for the Beast coming forth by degrees, it is a thing most difficult from bare Histories only, to fix upon any particular year, within the number of many, so as thence positively to conclude, here, and no where else are we topitch our Standard: But now julian's act being a more particular thing, and restrained to a particular time, the very time of that may be found. This found, our Standard is fixed already, it is now but coming thirty years lower, and we have the rise of the Beast.   

THESIS' XXVII.  
The thing I am speaking of affords us a notable confirmation of the truth of either beginning; for they must be so placed as that both Numbers may end together: by consequence therefore the heads of either Number must be set at thirty years' distance from each other; and in this distance too, the head of the 1290 must be by so many years the higher, and the head of the one thousand two hundred and sixty the lower, or else they cannot end together. Now is it not a thing very observable, that two things so remarkable, and made famous by so many Histories, the one a thing so like the setting up of the Abomination of Desolation, that no particular act recorded in any History former or latter, doth more patly agree to daniel's words than this of Julian doth: The other a thing so like the rise of the Beast, that we cannot, should we search Histories over and over, find a time, which in all things will afford us more proper Characters than this doth, should fall out at thirty years' distance each from other? And also which is very observable in this distance too, that that which looks most like the 1290 days, the greater number by thirty years, should be the highest, and that which looks most like the 1260 the lowest? Certainly this Harmony is not a thing accidental, but so ordered by the Alwise Disposer of times and seasons, who through all the actions of the sons of men carries on his own Designs, and performs his own eternal Will.  
If either of these beginnings be disallowed by any, let it by them be considered where they will find Heads, if not here, to begin these two Numbers upon, so as that the Harmony may not be broken, but either made from such beginnings as they shall state, to Terminate at the same point.  
Now compute the years from either beginning, as we have before stated them, and the concluding time of each number will be A.D. 1656.   

THESIS' XXVIII.  
The nearness of the time to the fulfilling of these things, is no more an impediment to our believing and looking for them at this day, than it would be to the people of God at any other time, supposing them to live as near the time as we.  
Nay, what if I say, Our faith may hence take encouragement the rather to believe these things, and expect them; seeing Gods ordinary way with his people in former ages hath been, whensoever he hath had any special deliverance to work for them, to conceal the time of it from his people, till the work was ripe, and now ready to be put in execution. To give instance in two only, both famous Types of the Deliverance I am now treating of.  
First, Israel's deliverance from Egypt. Moses is sent of God to do the work before any of them dream of deliverance, or once think, that the four hundred and thirty years were so near run out, as indeed they were.  
Secondly, The deliverance from Babylon. Holy Daniel, although he was the only man of that age that knew the times and seasons, yet doth not he know the deliverance of God's people to be so nigh, as indeed it was, until (as I may say) the very day before their deliverance, or until that very year was come in which they were delivered, D●niel 9.1, 2. compared with Ezra 1.1, 2, 3, etc.   

THESIS' XXIX.  
The great unlikelihood in an eye of reason of bringing such great and wonderful things about, within so short a time, to which as yet we see so little visible preparation, may well be a block in the way of carnal reason; but why should it be so to Faith? Seeing God hath assured us again, again, and again, Rev. 18. that from that time wherein the proud Whore shall be glorying, boasting, triumphing, conceiting herself far enough from danger, it shall be but an hour (i. e. a very little time) to Gods passing judgement upon her, in the overthrow and ruin of Rome, the glory of her Kingdom.   

THESIS' XXX.  
The sentence of death, that is, upon this work at present, is matter of encouragement to faith, no matter of discouragement; seeing that from what I have laid down in many places of my foregoing Discourse, it is a thing manifestly clear, that a very black cloud (to the end the work may come forth upon the sudden from under it with the greater glory and brightness) is to come upon the work and cause of Christ among the Gentiles, at the very ending time of the 42 Months, the 1260 days; as a like dismal cloud is to befall the Jews, and God's work among them, at the very ending time of the 2300, the 1335 days. If no such cloud did begin to appear, there would be cause of questioning our former principles, but that it doth, is a confirmation of them.   

THESIS' XXXI.  
The fixedness of the time, and certainty of the thing when the time is expired, is no more an Argument for us at this day to sit still and do nothing in order to the effecting these glorious things, than it would be to say in another case, did I know the time of a mercy, I may now sit still, be idle, sleep, do what I will, for I cannot have my mercy before, and I shall have it at such a time.   

THESIS' XXXII.  
The end of the 1290 days, the 1260, the 42 months, being so near,  
1 Hence the several Discourses and hints laid down in our first Part, our second, and third, tending to persuade, That the day of the resurrection of the dry bones, or the Jews stirring, is near, are confirmed, and made good.  
2 Hence, what I have written, Vial 5. p. 52. appears to be a truth, viz. That the suffering of the Gentile Churches will shortly be at an end; for the 42 Months of the Beasts tyranny, and treading underfoot the holy City, the 1260 Days of the Witnesses prophesying in sackcloth, the Woman's being in the Wilderness, will shortly expire. Now the Beasts Tyranny and treading under foot the holy City, the Woman's being in the Wilderness, the Witnesses wearing sackcloth, being the original cause of all the sufferings of the Gentile Churches, their sufferings shall therefore end with the end of these; for the Beasts limited time being once cut, he shall have no new Lease of time to persecute the Woman, tread the holy City underfoot; the Woman once out of the Wilderness shall not return thither again, the Witnesses having once put off their sackcloth shall not put it on again.  
3 Hence that which I have said Chap. 1. Sect. 5. viz. That the Witnesses do in all likelihood at this present day lie dead, appears a truth, for their kill is to be (as I have proved Chap. 1 sect. 4.) in the last three years and a half of the 1260; and according to this our computation there are not at the utmost above three years of the 1260 to expire.  
4 Hence, the glorious Rendezvouz of the 144000 (of which our third Chapter treats) cannot be full three years off: for that is to be some little time before the complete expiration of the 1260 days. Thus much as touching the Numbers of the first Rank.    

Numbers of the Second Rank.  

THESIS' XXXIII.  
The Numbers of the Second Ranck are, the 2300 days, the 1335.   

THESIS' XXXIV.  
The 2300 days, and the 1335 days, are likewise both to end at one and the same point. Which is clear.  
1 Because the Prophecy of the eighth Chapter, which lays us down the first number, and the Prophecy of the 11 and 12 Chapters, which gives us the second, are one and the same, the subject matter of either, being the three last Monarchies, viz. Medes and Persians, Grecians, Romans; and also either Prophecy terminates at one and the same point, viz. the final destruction of the Fourth and last Monarchy; which thing needs no farther proof, save only diligently to compare the one with the other; therefore the 2300 days, which bring us to the shutting up of the one Prophecy, and the 1335, which bring us to the shutting up of the other, must of necessity end at one and the same point.  
2 Because as the 1335 days bring us to that time in which Daniel was to stand in his Lot, i. e. to rise again, chap. 12.13. But go thou thy way till the end be, for thou shalt rest, and stand up in thy lot (as our old translation reads it) at the end of the days (i.e. at the end of the 1335 days mentioned in the foregoing Verse, Daniel should rise) So the 2300 days brings us to the last end of indignation, Ch. 8.19. Behold I will make thee know what shall be in the last end of indignation. And what is this last end of indignation, but only the last Vial of God's wrath? Rev. 16. the pouring out of which is at the time of Christ's coming, and the Resurrection, as I have elsewhere proved at large. Therefore the 2300 days, and the 1335. do, yea, must terminate at one and the same point.  
3 Because the Personal appearance of Christ, is the concluding point of both. The last King, Chap. 8.25. (or the fourth Monarchy) comes to his final end by standing up against the Prince of Princes, i. e. Christ. Now this standing up, is not a standing up against Christ in his Members, for that he did it before, vers. 24. He shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty, and the holy people. But this standing up is brought in with an also, he shall also stand up against the Prince of Princes, as noting it to be another, and a distinct standing up from the former; that was against Christ and his members only; but this standing up shall be a higher act of boldness, and wickedness in him, viz. a standing up against Christ himself in person, who now appears as the Prince of Princes (the very name written on his vesture, and thigh, at the day of his personal appearance to destroy the Beast, Rev. 19.16. King of Kings, and Lord of Lord,) to vindicate the cause of his people; against him shall the power of this fourth Monarchy stand up, and by him, without the help of any Creature, shall it be destroyed, therefore said in the following words, to be broken without hand, i.e. without man's hand, by Christ alone, agreeing to other places, which speak of the same time, Isa. 63.3. I have trodden the Wine-press alone, and of the people there was none with me, Chap. 66.16. The slain of the Lord shall be many, Rev. 19.21. the remnant were slain with the sword of him that sat on the Horse, with many others.  
The final destruction also of that proud King spoken of, chap. 11. viz. the fourth Monarchy, is by the personal appearance of Christ, as compare chap. 11. ult. He shall come to his end, and none shall help him, with chap. 12.1, And at that time shall Michael (or Christ) stand up.  
So that the utmost point of either Prophecy, or the concluding act of that long Tragedy, which we have, First, Rehearsed in brief, chap. 8. Secondly, More fully declared, in that last, and great Prophecy, chapters 10, 11, 12. is the standing up of Michael, therefore the 2300 days, which bring us to the end of the first, and the 1335, which bring us to the end of the second, must both expire at one and the same point, viz. with Christ's personal appearance.   

THESIS' XXXV.  
The point of time at which either ends, is A.D. 1701.   

THESIS' XXXVI.  
The true beginnings of either number do necessarily infer this year to be the end.   

THESIS' XXXVII.  
The 1335 days are to be begun at the same Head, with the 1290; therefore but one Head of account is laid down to both, which is the taking away of the daily Sacrifice, and setting up that abomination that maketh desolate, vers. 11. Only it is to be extended so many years farther, as there are more days in the 1335. then we have in the 1290, which is 45 years; now 45 years being added to the year 1656, where (as hath been proved) endeth the 1290, the 1335 will expire with the aforesaid year 1701.   

THESIS' XXXVIII.  
The 2300 days are to be begun with the beginning of the Persian Monarchy, namely, with the first year of Cyrus. The reason is, because, the eighth Chapter of Daniel is (as I have said) a Prophecy of the three last Monarchies only, viz. Medes and Persians, Grecians, Romans, therefore may we not go upward into the Babylonish Monarchy for a beginning, because in so doing we exceed the bounds and limits of the Prophecy, but we are to begin with the first year of Cyrus, with which year gins the Prophecy itself.   

THESIS' XXXIX.  
That the Heads of either number, (which yet both end at one and the same point) are so stated, as that the greater gins with the beginning of the Persian Monarchy, and so with the Head of the Vision itself, running down quite through it; the lesser not till near a 1000 years after, about the midst of the Vision, a little before the coming forth of the Beast; is no less than the most glorious result of the wonderful wisdom of the Alwise disposer of all things, who for divers reasons hath thought good so to order it.  
1 That hereby the Mysteries of these two Prophecies, yea, all daniel's Prophecies, might be the greater; for observe, there being not above three years betwixt either Vision, Daniel having the first of these two, in the third of Belshazzar, chap. 8.1. which year was the last of the Babylonian Monarchy; his second, in the third of Cyrus, chap. 10.1. the third year of the Persian, had both been to be begun from the time of the Visions, than would the number of days in either, have been equal to about three days, which little time too, the Text hath clearly determined to pass betwixt Vision and Vision; and if so, this one thing alone would have been so great a Standard of light into both these Prophecies; yea, all the Prophecies of Daniel (his 70 weeks excepted) all the rest having dependence on these, as could no way stand with the design of the Holy Ghost, which was to have the Book sealed up, until the time of the end; for, hence it would have been obvious, and evident to every eye,  
1 That either Prophecy were the same, and had one and the same beginning, and ending.  
2 That the thing spoken of the little horn, chap. 8. and of the vile person, chap. 11. were not to be applied to the time of Antiochus rage, (which very opinion hath been a cloud upon the Prophecies of Daniel for a long time) for as Mr. Parker, in his daniel's Prophecies expounded, pag. 37. hath well proved, the 2300 days are no way appliable to the time of Antiochus persecutions.  
3 That all daniel's Visions, and Prophecies, viz. That of the great Image, chap. 2. That of the four Beasts, and the little Horn, chap. 7. together with these, chap. 8, and chap. 10, 11, 12. do terminate at one and the same point; and this point to be no other but the end of the 2300, the 1335 days; for if these two be the same, and terminate at one point, then by a parallel of reason, the other two also, viz. that of the great Image, and that of the four Beasts, for either of those conclude with work of a like nature, and glory of a like kind with these. And if so, then is that other clouding opinion which darkens all daniel's Prophecies at this day, viz. That the little Horn, chap. 7. is to be understood either of the whole Norman Race here in England from William the Conqueror, the first of that Race, as some conceive; or of the late King Charles only, the last of that Race, as others, shaken off; for that Race hath been extirpated root and branch these five years already, whereas to the end of the 2300 days, the 1335, it is near 50 years yet to come; and therefore we must of necessity (unless we deny, that which from the scope of each Prophecy is so clear, as that it is undeniable, viz, that daniel's Prophecies have but one and the same end) conclude, that either the little Horn, Chap. 7. is no such thing, as many now adays suppose; or affirm, that the final destruction of this little Horn is come upon him upwards of fifty years, before the determined time. Now this one beam of light followed being such, as that it discovers most of those byways that men have gone in, and thereby darkened the truth of Daniel, it could not, I say, stand with God's design of sealing this Book, to make Revelation of so great and clear light, as would have come in, had the heads of each number been placed with the time of each Vision.  
2 Reason. Because hereby the latter Prophecy which is the clearer, and intended by the Lord as a farther, and more particular light into those things, that in the general had been revealed before; should have been as dark as the other, in regard of making up any account of time, had the same began (as the other) from the time of the Vision, for what is it that makes the 2300 days to be so hard to compute, but this, the ground we go upon to make up a right supputation of the years from the beginning of the Persian Monarchy until Christ, is more dark, perplexed, and uncertain; and therefore to find the vein of truth here, is a thing more hard; but now the 1335 days being begun (as before) with Julian, the very beginning itself is below all the most difficult knots, and therefore the computation made thence more easy.  
Hence many have found the vein of truth, that runs from the Head of the 1335; but the vein of truth that runs from the Head of the 2300, I may truly and modestly say, hath not yet been found. And indeed, therefore God left that more clear, this more dark, because the way of God, is to give his people first a little light, afterwards more; and also, because that in the revelation of this light, that, after discovery might appear to be the greater light, which before discovery, was the thing most dark, and obscure.  
3 Reason. The Head of the 1335 is placed as it is, because God in laying down that, had a special design at another thing, viz. To set up a light, to show us thereby the rising Beast, (as I observed before) and therefore it was most necessary it should not be counted from the time of the Vision, for than it could no way have served such an end; but rather should be fixed as it is. Which fixation is such, and so wonderful, that deny it, and no other fixation can be, which will, first make the 1290 days end with the 1260. And secondly, the 1335, with the 2300; both which must be for our foregoing reasons, and by virtue of this fixation both are exactly performed, as in part we have seen already, and shall fully straightway; And the number itself also, hath as famous a Head for itself, as any one number in Scripture. What admirable wisdom therefore is there in appointing, and disposing these heads as they are, viz. That the 2300 days should begin where it doth, and the 1335 where it doth?  
And indeed, were not the placing of the Head of the 1335 designed in the wonderful wisdom of God, to be a Torch to give light to the time of the rise of the Beast, we should have no Scripture ground, but the bare report of History (which leaves it so dubious as to many years, that we cannot, were we left to it alone, know certainly which to choose) to build upon for the time of the Beasts rise, and so consequently of his ruin, though yet this is the great thing, and (as it were) the very hinge of all the principal Apocalyptical Visions.   

THESIS' XL.  
The 2300 days, as they end at the same point with the 1335, so also they determine the duration of all the three last Monarchies; for they begin with the beginning of the Persian Monarchy, and end with the end of the Roman. This being therefore a divine determination, the voices of all humane Historians must here be laid aside, and the reports of those only, how many or few soever, be acknowledged to be truth, whose reports laid together, will bring the 2300 days, and the 1335 to end at the same point, and also give to the three last Monarchies, neither more nor less of years than 1300, which is the number of the years determined upon them.   

THESIS' XLI.  
The calculation of this great number cannot be performed together, but must be done by parts, or by dividing it into several periods.   

THESIS' XLII.  
The first part or period contains the number of years from the first of Cyrus, to the 20. of that Artaxerxes, whom the Greeks call Artaxerxes Mnemon, with which year we are to begin daniel's 70 weeks, or 490 years, Chap. 9.24.   

THESIS' XLIII.  
That daniel's 70 weeks are to be begun from the 20 of Mnemon, is clear from the Head of account, that we have laid down in the Text, vers. 25. Know therefore and understand, that the going forth of the Commandment, to restore, and to build Jerusalem, shall be seven weeks, and threescore and two weeks unto the Messiah, the Prince, i.e. 69 weeks of the 70, the other week we have, ver. 27. he shall confirm the Covenant with many for one week, which added to the 69 makes up the 70 complete.  
Now observe, the Head we are to begin upon, is a command expressly for the building of Jerusalem, but neither Cyrus command, nor any command before this, had relation to the building of Jerusalem, for they concerned the Temple only, as the plain words of Cyrus' Decree, Ezra 1.1, 2, 3. do show: and again, chap. 6.3, 4, 5. the copy of it, which was kept in the Court Rolls, and found many years after, had not a word in it that concerned Jerusalem, but the Temple only, nor had any following Decree until the 20 of Artaxerxes, so much as a tittle in it that concerned the building of Jerusalem, but all still had reference to the building and beautifying of the Temple. But now the Decree of Artaxerxes Mnemon, granted to Nehemiah in the 20 year of his Reign, did particularly concern the building of Jerusalem, and indeed nothing else, Nehem. 1.3, 4. compare with chap. 2.1, 2, 3, 4, 5, 6, 7, 8. verses.   

THESIS' XLIV.  
The Objections from Ezr. 4.12, 13, Isa. 44.28. which at the first view seem to have in them weight against the thing I am speaking of, may with ease and clearness be answered; But I shall transmit the answer to a more full discourse.   

THESIS' XLV.  
The number of years betwixt Cyrus first, and the 20 of Artaxerxes Mnemon, according to the account of the ancient Greeks, who wrote the State, and affairs of the Persian Monarchy, are computable 147, which they reckon thus,  
Cyrus— 30, whereof we are to account upon but— 3  
Cambyses with the Magis— 8  
Darius Histaspes— 36  
Xerxes— 21  
Artaxerxes Longimanus— 40  
Darius Nothus— 19  
Artaxerxes Mnemon— 43, of which we are to account upon but— 20   

THESIS XLVI.  
This to be the account of the ancient Greeks, is testified by Sir Walter Raleigh, History of the World Lib. 3. Chap. 4. Sect. 1. Carion in his Book of the four Monarchies, in treating upon the second Monarchy, Simpson Chronic. Catholic. pars quarta, p. 179. Only Carrion in his report differs from the other one year (which falls within the number of those we are to account upon) which is, he gives to Xerxes but 20 years, whereas the other give him 21.   

THESIS' XLVII.  
This account is followed by the best Chronologers, namely, Alsted. in Chronologia Monarchiae Persarum, Helvicus, in Theatre Historico, Sims. Chron. Cath. Sir Walter Raleigh in his History of the World; who all of them with the limitation laid down in the next, conclude upon the very same number of 147. years.   

THESIS' XLVIII.  
The Greek Historians not accounting the first year of Cyrus, from the time of his taking Babylon, which they only reckon amongst his noble exploits, but from the time he began to Reign in Persia, do give to Cyrus' 30 years, whereas we are to give him but three only, because the Scripture account is from his taking of Babylon, after which but three years are to be allowed to him, as is excellently observed, by the worthy Doctor Lightfoot, in his Harmony of the Old Testament, upon Ezra 4. pag. 190. this consideration allowing to Cyrus but three years only, makes the number of years, as they are laid down by the Greeks, neither more nor less than 147, as will appear to him that shall count them up. An● by this also, all that seeming difference that is between Chronologers is taken away, the ground of it lying here, some give to Cyrus more years after his taking of Babylon, some less.   

THESIS' XLIX.  
That so many years as 147 did pass betwixt Cyrus first and Artaxerxes twentyeth, there seems to be conjectural ground for it in Scripture, because from the time of Je●hua who was High Priest, and contemporary with Zerub●abel, both coming out of Babylon in that very year the Scripture calls Cyrus' first, Ezra 2.2. Chap. 3.2. until the ●●me of Nehemiah are reckoned three Generations; for in Nehemiahs' time Eliashib was High Priest, N●hem 31. vers. 20, 21. Now Eliashib was Grandchild to Jeshua, as appears, Nehem. 12.10. And Jeshua begat Jojakim, Jejakim also begat Eliashib; And further consider, that Joshua the Grandfather did live to a very great age, for he lived till the work of the second Temple was set on foot the second time by Darius, Ezra 5.1, 2. and in all likelihood till it was finished, (which as is easy to be made appear) was many years after the coming out of Babylon; and also Eliashib the Grandchild at the time of Ezraes' coming up to Jerusalem, which was in the seventh of Artaxerxes, Ezra 7.7. and so thirteen years before Nehemiahs, was so aged, as that he had a Son a Priest, Ezra 10.6. which according to the Law none might be till they were thirty years of age, so that here was the fourth Generation come to maturity. The whole laid together, it will appear no absurd conclusion to say, that as many years as 147 did pass, betwixt Cyrus first, and Artaxerxes twentieth.   

THESIS' L.  
The Grounds of some late Writers who have cut this time much shorter, the strength of all which lies in these Texts, Ezra 7.1, 2. etc. Ezra 2.2. compared with Neh. 13.6 and Zecharies seventy years, chap. 1.12. chap. 7.5. will no way annoy our opinion, but be indeed found themselves too weak, and to have manifest flaws in their foundations, and that upon a Scripture and rational account, when they shall be throughly weighed, but the doing hereof requiring more room than here is fit to allow it, I must transmit this also to my more full discourse.   

THESIS' LI.  
If yet it should be a Question, Whether Artaxerxes Mnemon were that Artaxerxes, in the 20 of whose reign, Nehemiah had commission to build Jerusalem; it is answered, that considering the long time Nehemiah's Artaxerxes reigned, two and thirty years of his reign being mentioned, Nehem. 13.6. and also considering that this Artaxerxes lived near the expiration of the Persian Monarchy; for Nehemiah in his book makes mention of Jaddua who was High Priest (as Josephus testifies) when Alexander the Great came to Jerusalem, and also of Darius, the last from whom Alexander did take the Persian Monarchy, Nehem. 12.22. it will appear, that the story of Nehemiah, is not appliable to any of the Persian Monarches, but Artaxerxes Mnemon.   

THESIS' LII.  
Our second part or period runs upon daniel's seventy weeks, which are a divine Chronology from the time of Nehemiah, where the Old Testament leaves us, until the time of Christ's passion.   

THESIS' LIII.  
It is a strange and wonderful forcing of the Text, and a palpable misapplication of this Prophecy, to apply it (as do some) to the times of the New Testament, which opinion leaves us destitute of any ground, save only the reports of humane Historians, to build upon, as touching the years of the world, for upwards of four hundred years together; and that too, in a time wherein the voice of Historians is least to be regarded, viz. through all the Grecian Monarchy which I may call the age of the world's confusion, it being in a manner torn to pieces by Alexander's Captains after his death; so that it was most hard to know, whilst every one was catching the Crown, who Reigned, or how long; And therefore as it is no breach of charity to question the truth of Historians reports as to this time; so is it to be esteemed a special token of God's love to his Church, and care of his people in all Ages, that he should leave his a divine Chronology, to lead them through that dark and shady Wilderness, where most Travellers have lost their way, until they come again into the open field, i.e. to the light of Scripture, and more certain Chronology.   

THESIS' LIV.  
These seventy weeks reduced into days, and these days into years, make up the sum of four hundred and ninety years.   

THESIS' LV.  
We are not to extend these seventy weeks beyond the passion of Christ, that opinion being contrary to the express characters of the 24 verse, which characters are therefore laid down to give us light, how far the 70 weeks are to be extended.   

THESIS' LVI.  
Those expressions of the people of the Prince that shall come destroying the City and Sanctuary, vers. 26. and the making desolate until the consummation, ver. 27. are not to be comprehended within the 70 weeks, though they are comprehended within those four verses, which lay us down the Prophecy of the 70 weeks.   

THESIS' LVII.  
Four years of the 490 are in our account to be deducted, the reason is because Christ's death, or the cutting off of the Messiah, was not at the end, but in the midst of the 70 or last week; for in the beginning of the 70 week Christ is anointed, therefore this is one Character of the 70 week, vers. 24. Seventy weeks are determined to anoint the most holy. Christ being anointed goes forth preaching, and submitting to the Law about half of the week, and then is cut off, and therefore it is said, vers. 27. He shall confirm the Covenant with many for one week, and in the midst of the week (i e. of that one week, which is the 70 and last) he shall cause the Sacrifice and Oblation to cease; that is, Christ the Messiah being baptised at the very beginning of the 70 week, went about preaching and performing active obedience to the Law part of that week, and then about the midst of that week (which words (I take it) are therefore added, lest otherwise we should think his Death to be not till the very end of the 70 or last week) he is put to death, by which death of his, he causeth the Sacrifice and Oblation to cease, that is, puts an end to the Jewish worship, which lay in Sacrifices, and Oblations; and hence likewise it is said vers. 26. after 62 weeks, that is, 62 added to the other seven spoken of, vers. 25. which make 69, shall the Messiah be cut off, and not after 70 weeks shall the Messiah be cut off, because indeed Christ's sufferings came before the 70 week was fully and completely expired. These four deducted, there remains to be accounted upon, only 486 years, which passed from the 20 of Artaxerxes Mnemon, until Christ's Passion.   

THESIS' LVIII.  
Our third part or period comprehends the number of years from the year of Christ's Passion, until the end of the year 1655, or (which is all one) the beginning of that noted year 1656.   

THESIS' LIX.  
Within this Period we are to account upon 1622 years, thus, Christ was thirty years old when he began to preach, Luke 3.23. from the time he began to preach until his Passion, the common opinion holds three years and a half, but we are to account three years only, as is clear from Christ's own words, Luke 13.32. Go ye, and tell that Fox, Behold, I cast out Devils, and I do cures to day, and to morrow, and the third day I shall be perfected, vers. 33. Nevertheless I must walk to day, and to morrow, and the day following; Showing us, that Christ in preaching spent three full years, and yet but three; for as he is baptised at the very beginning of the seventieth week, i.e. at the beginning of the first day, or year of that week, so he is perfected at the end of the third day of that week, or the third year from the time he began to preach. Christ then at the day of his Passion was three and thirty years old, which three and thirty years, because our common account gins from the year of Christ's Nativity, we are to deduct; these deducted of 1655, there remains only 1622, which we are to account upon.   

THESIS' LX.  
Let us now reckon up the three last periods that we have gone through, and see what number of years of the 2300 we have already gained, those yet behind, will fall in of themselves.  
The first period from the first of Cyrus to the twentieth of Artaxerxes Mnemon, contains 147 years.  
The second, from thence to Christ's Passion, 486 years.  
Both together makes up 633  
The third period from Christ's Passion to the year 1656, contains 1622  
The total Sum is, 2255  
It follows then that with the beginning of the year 1656, there are 2255 of daniel's 2300 years expired; the remaining years are only 45, which will expire, A.D. 1701, the very year in which daniel's 1335 days doth also expire.   

THESIS' LXI.  
The 2300 days of Daniel are the best and surest Chronologie of the Number of the world's years that have passed, since the first of Cyrus, or the beginning of the Persian Monarchy, until this present day.   

THESIS' LXII.  
The 2300 years ending (according to our former Computation) at the same point with the 1335, is a good Argument to prove that our course by a good hand of Providence hath been steered aright, both as to the beginning of either number, and also the carrying on of this great number, for should we seek after any other beginning of the 1335 days, than what we have before stated, the 1335 days could never be brought to end with the 2300. Or, in case the head of the 2300 days, were to be placed either higher or lower, or the Computation to be made otherwise than what hath been laid down, then would not the 2300 days concur in their end with the 1335. And such a Computation it is necessary should be made, as may bring both these to end together.   

THESIS' LXIII.  
The Harmony that is betwixt all those Mystical Numbers we have passed through, is a thing very glorious and admirable to behold; for there is not any one of them, but affords a beam of light to the other. The 1290 days affords a great beam of light to the 1260, and contrariwise the 1260 to that again: The 1335 days affords a glorious beam of light to the 2300, and contrariwise, the 2300 to that again.  
Finally, as the beginning of the 1260, proves our beginning of the 1335 to be true, so our beginning of the 1335, proves the beginning of the 2300 to be true. And contrariwise, as the beginning of the 2300 proves the beginning of the 1335 to be true; so the beginning of the 1335, the beginning of the 1260 to be true. So that (which is glorious to consider) the Mystical Numbers of Daniel and the Revelations, though divers, and having divers beginnings, yet have within themselves such an universal Harmony, that each one serves to enlighten the other, and the other him again.   

THESIS' LXIV.  
The final Conclusion is, That the rise of the Witnesses, the end of the Beasts reign, and treading underfoot the Holy City, and the first stirring of the Jews, will in greatest likelihood be in the year 1656, with which year ends the 1290 days, the 1260, the 42 months. The Personal coming of Christ, the final destruction of the four Beasts, or Monarchy, and the complete deliverance of the Jews, in the year 1701, with which year ends daniel's 2300 days, and his 1335.  
Matth. 24.48. But and if that evil servant shall say in his heart, My Lord delayeth his coming;  
49. And shall begin to smite his fellow-servants, and to eat and drink with the Drunken:  
50. The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not ware of,  
51. And shall cut him asunder, and appoint him his portion with the Hypocrites, there shall be weeping, and gnashing of teeth.     

A Concluding Word.  
WHen Daniel understood by Books the number of the years whereof the Lord had said, He would accomplish seventy years in the desolations of Jerusalem, he set himself to seek the Lord by fasting, weeping, and mourning.  
When Moses understood the time of the delivery of God's people out of Egypt to be at hand, he not only strengthened his Brethren, but took courage, and went in unto Pharaoh.  
Though it is far from entering into my thoughts to compare myself with these, yet is it my duty, and desire, to imitate them in their grace.  
As to the first, my hearts desire, and prayer to the Father of mercies is, That a daniel's praying Spirit might abound in myself, and all the people of God at this day.  
As for the second, my intents and purposes were to have closed up this discovery, with a solemn Exhortation; First, To the Higher Powers of this Commonwealth. Secondly, To all those who have fellowship with the Father, and with his Son Jesus Christ, within it. But considering how poor and vain a thing the words of the Creature are, and how little, where much is spoken, reacheth the heart, if the Holy Spirit apply it not, in my after thoughts I judged it better to leave it to the Spirit of God to set home these truths, than to undertake to do it myself; and therefore resting in these thoughts, I shall only in a word or two deliver a Message, and I hope not my own.  
First, To the Higher Powers, the Message is this, THIS PEOPLE SAY, THE TIME IS NOT COME, the time that the Lords work should be carried on: Is it time for you (O ye) to dwell in your cieled houses, and this work of Christ lie waste? Now therefore thus saith the Lord of Hosts, Consider your ways; Yea, thus saith the Lord, Consider your ways: For if at this time you lay aside that work wherein the cause and glory of our dear and blessed Redeemer is so nearly, and immediately concerned, and attend to work of another nature, which comparatively he calls you not to, he will assuredly, in sore displeasure, with shame and contempt, lay you aside; ruin shall come to Babylon, salvation and deliverance unto Mount Zion another way.  
Secondly, To the people of God in this Commonwealth, the Message is this, That although you are verily as unworthy a generation of Saints (considering how formal the profession of some is, how lose the Principles of others, how unlike Saints of old, yea Saints but of yesterday we are all) of this so great Grace, now ready to be revealed, as ever the earth bore: Yet that the whole world may see and know the exceeding riches of his grace, and that by the sheddings abroad of his love (which is a way more suitable to Gospel administrations) your overgrown corruptions may be rooted out, and the breaches of Zion made up, and you made to remember your own evil ways and do that were not good, and to loathe yourselves in your own sight for your iniquities and abominations, his grace shall with a notwithstanding triumph over all this your unworthiness, and he will yet redeem his cause from the Grave, carry on his work among you, before you and by you, as Instruments, gloriously and speedily, yea with a high hand for his Name sake.  
Thirdly, in particular to the Imprisoned Saints, together with all those who in this day suffer the reproaches of men, the scorn, and censures of Brethren, for the testimony of Jesus, and upon the account of his Kingdom, my Message is, Your Brethren that hated you, and cast you out for Christ's name sake, said, LET THE LORD BE GLORIFIED, but he shall appear unto your joy, and they shall be ashamed.  
Lastly, To all Zions Children wheresoever they may be, that take pleasure in her stones, and favour the dust thereof; let me say, Lift up your heads with joy, for your redemption draweth nigh: For yet a little while, and behold the Lord cometh out of his place to punish the Inhabitants of the earth for their Iniquity; when (as he hath purposed) he will slain the pride of all glory, and bring into contempt the honourable of the earth; For it is the day of the Lords vengeance, and the year of recompenses for the controversy of Zion. And though the scarlet Whore gins now to say in her heart, I sit as a Queen, am no Widow, and shall see no sorrow, yet shall her plagues come upon her in one day, death, and mourning, and famine, and she shall be utterly burnt with fire, for strong is the Lord our God, that judgeth her.  
FINIS.